Lecture No. 0061
Global Lamrim II
Lecture No. 0061
Tape no. -
Date
2018/10/29 ~ 10/31
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
Vol. 1 of Four Interwoven Annotations P54-LL2 ~ P56-L9
Now, everyone please turn to page 54, the Introduction of the Four Interwoven Annotations. Let’s read how Rinpoche explained this verse. [00′14″]
It reads: “whose mind sees precisely all objects of knowledge without any exclusion”. The phrase “sees precisely” means Buddha’s mind can see precisely the real nature [emptiness] and the diversity [of all phenomena that exist] [Lamrim Vol1 page 57]. Here, real nature [emptiness] and the diversity [of all phenomena that exist] are mentioned again. Master Miao Yin Xiao annotated, “achieved with profound and thorough wisdom without any exclusion” is wisdom that thoroughly comprehends without any omission of the true nature of reality. “Also termed as having all objects of knowledge without any exclusion”. It is like knowing everything as minute as a strand of hair or the fine hair on the human body; Buddha knows it all without any omission or negligence. Buddha is capable of experiencing all objects of knowledge inclusively. Hence, “having all objects of knowledge without any exclusion”. The phrase “having all objects of knowledge without exclusion” also indicates that Buddha’s mind is endowed with what kind of good quality? It is the good quality of “seeing all objects of knowledge in its true nature respectively within the same timeframe”. Buddha attains his experiential knowledge of all phenomena in the same timeframe, in the same split second, with the same wisdom. [01′09″]
Here, the emphasis is on “without omission”; with the emphasis on without omission, what is attained? It is the attainment of all objects of knowledge; Buddha comprehends all objects of knowledge. And how long does it take for Buddha to know it all? It is done in a split second, without taking too long, Buddha comprehends everything in a fraction of a second. Such is the good qualities of Buddha’s mind. [01′30″]
Following is Master Ba’s annotation, “By illustrating the good qualities of his body, speech, and mind”, we venerate “Shakyamuni Buddha”. The “Shakya” here refers to a “powerful or courageous clan”, which is also a synonym for “strength” and “valour”. In other words, it is invincible. “Two-footed” refers to humans. “Two-Footed Honoured One (Dvipadottama)” means the most honourable one among humans. This is a very respectful way to indicate that Bhagavan Buddha was from the Shakya clan, instead of directly addressing his true name. In the same manner, “Je Lama” Tsong-Kha-Pa also exhibited the utmost purified faith “prostrating with the most respectful part of body*”. That is to prostrate to Buddha with the most respectful part of our body – the “crown of the head”. Moreover, this veneration includes all three karmic doors, which are the body, speech, and mind. What does our physical exhibit? It exhibits our veneration by bowing. What about our speech? We use our speech to praise. And what about our mind? The uncontrived faith will arise in our mind. We show our veneration through these three karmic doors. [02′33″]
[*The most respectful part of the body is the head, as in the phrase “bow my head” in prostration to venerate Shakyamuni Buddha.]
So, the first verse “Whose body was formed by ten million perfect virtues” has also been annotated in other commentaries this way, “the body was formed” refers to the physical form of Bhagavan Buddha Shakyamuni. And what is the significance of bowing to him? It is an opportunity for us to obtain immeasurable merits and virtues. Why is there a need to bow to Buddha? It is because, by doing so, we will obtain immeasurable merits and virtues! [02′56″]
Hence, the distinctive physical signs and 80 minor marks of Buddha are the results of accumulating countless merits and virtues. Haven’t we talked about Trikaya? Having gone through such and such stages, the Ornament for Clear Knowledge describes how to practice to achieve the accumulation of an inconceivable amount of immeasurable merits and blessings. It takes such immeasurable merits and virtues to develop the physical form of Buddha. For instance: to achieve one Bhavagan Buddha’s pore, it would require 10 times the merits and virtues to attain the level of sravaka or pratyekabuddha*. To attain one of Buddha’s 80 minor marks would require the combined merits and virtues of all Buddha’s pores multiplied by 100. The collection of all Buddha’s merits and virtues of the 80 marks multiplied by 100 would bring about the attainment of the 30 distinctive signs of Buddha, except the two signs – Urna* and Ushnisha*. The merits and virtues of these signs multiplied by 1,000 would attain Buddha’s Urna. And such merits and virtues multiplied by 100,000 would arise a Buddha’s Ushnisha. These are stated in the Middle-Way Precious Garland. [03′57″]
[*sravaka and pratyekabuddha are Theravada practitioners
*Urna is the Bundle of Rays or fine hairs between Buddha’s eyebrows
*Ushnisha is the protrusion at the top of the Buddha’s head; also referred to as Topknot]
Let’s turn to page 56 [of the Introduction of the Four Interwoven Annotations,]. From this verse “whose body was formed by ten million perfect virtues”, we understand that the virtuous physical form of Buddha arose from so many incredible collections and accumulations of merits and virtues. Similarly, the same applies to Buddha’s other two good qualities of speech and mind. Thus, inferring from above, by venerating Buddha with our palms folded together for just once would bring about unimaginable merits and virtues. We often chant “Namo Buddhaya”, [meaning taking refuge in the Buddha,] but what exactly is the purpose of taking refuge in the Buddha? The reason is that Buddha’s good qualities are countless and immeasurable. Therefore, we want to go to him for refuge. So, when we read the verse “whose body was formed by ten million perfect virtues”, we would think of how immeasurable the merits and virtues of one pore of Buddha is! So much so that even the accumulation of all the merits and virtues from sravakas and pratyekabuddhas is unable to produce the good quality of Buddha’s one pore. If this is the case, how can one accumulate such unimaginable merits to eventually achieve the respectable physical form of Buddha? Hence, we come to realise how inconceivable it is! Once we understand how exceptionally amazing it is for Buddha to accumulate the incredible merits to attain the good qualities of one pore, we would be able to reap inconceivable benefits mentally and physically while bowing to Buddha, praising Buddha, and developing faith in Buddha again. [05′27″]
Precisely for this reason, we want to gather to study the scriptures together every day. It is because all the good qualities of the Three Jewels are described in the scriptures in great details. And once we recognize these good qualities, we will not squander our lives, churning afflictions, or engaging in meaningless tasks, which bring no benefits to either this or future lives. Instead, we would make good use of this life of leisure and opportunity to venerate the Three Jewels, praise Buddha, study what good qualities Buddha has, and even the differences (among the good qualities) . [05′59″]
Once having studied extensively and continuously, we would know Buddha’s good qualities and accordingly develop sincere faith in Buddha. When we prostrate, we could even continue to chant “Namo Buddhaya, Namo Dharmaya, Namo Sanghaya” [meaning taking refuge in Buddha, taking refuge in Dharma, taking refuge in Sangha], with single-minded devotion. That is, all our three karmic doors: physical, verbal, and mental are paying homage to Buddha, then the merits and virtues that we are accumulating would be also incredibly immense! Why? Because the Buddha we are prostrating to has immeasurable good qualities! By prostrating to Buddha, how much merits would we accumulate? Hence, this is truly worthy of our study and our veneration. For this will generate incredible benefits to our mental stream! Thus, with such a wonderful and precious human life, why bother to churn those afflictions or feel gloomy, thinking about those vexing issues? Instead, try to spend time understanding Buddha’s good qualities, chanting Buddha’s name, or even sincerely bowing to Buddha with palms together. Wouldn’t it be more realistic and joyful to lead life in such a way? [07′06″]
【全球广论 II 讲次: 0061】
讲次 0061
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档
日期 2018/10/29 ~ 10/31
广论段落 P1-L3 ~ P1-L4 俱胝圆满妙善所生身……于是释迦尊主稽首礼
广海明月 第2卷 P113 ~ P117
入门段落 第1册 P54-LL2 ~ P56-L9 “如实观见无余所知意”……就能产生不可思议的利益！
现在请大家把《四家合注入门》翻到五十四页，我们再看一看仁波切对于这一个偈子的解释。 [00′14″]
说：“ ‘如实观见无余所知意’，‘如实观见’，佛意能如实的观见一切如所有性、尽所有性的法。”这里边又提到如所有性和尽所有性。妙音笑大师就注说：“无遗之智所了达”，就是没有遗漏的智慧所了达的，“故名无余所知”，像头发丝、像汗毛那么大的不知道都没有，全部都知道叫无遗——没有遗漏的。能够毫无遗漏地证得一切所知，所以提到“无余所知”。佛陀的意拥有什么样的功德呢？ “在同一个时间，各别如实观见一切所知法的功德。”他在同一个时间——就是同一个刹那，用同一个智慧现证一切法。 [01′09″]
这里边强调了没有遗漏，强调了没有遗漏地证得什么？一切所知，一切所知全部都了解，用多长的时间去了解一切呢？就是一个刹那了解一切，不是很长的时间，一个刹那了解一切，就是这样的一种意功德。 [01′30″]
那么接下来，巴梭法王的注，说：“由诠身语意功德之门”来顶礼“释迦尊主”。此中的“释迦”，是说“强力或勇猛种族”，这说明种族的“强力”和“勇猛”是同义的，就是代表力量。 “二足”，就是人的异名。 “二足尊主”，就是人中的尊主。用一种非常恭敬的方式，说佛薄伽梵生在释迦种族，而不直接说他的名讳。所以，像“杰喇嘛”——宗喀巴大师也用最澄净的信心，就是“以身分”，由我们的身体之中最尊胜之处——就是头顶稽首礼，去顶礼释迦佛。而且是三门恭敬地顶礼，“三门”就是身语意三。身作什么？礼敬；语呢？就作赞叹；意呢？就生起了净信，用三门去顶礼。 [02′33″]
那么，第一句“俱胝圆满妙善所生身”，在其他的解释也有这样说到：“所生身”就是指能仁佛薄伽梵的身。而顶礼的意义何在呢？因为这是能令自己获得无量福德的方便。为什么要顶礼佛陀呢？可以令自己获得无量的福德！ [02′56″]
所以佛身的妙相和八十随形好，是由于无量的福德而产生的。不是说法、报、化三身吗？要经过怎样怎样的那个次第，《现观》里会讲怎样去修成，是累积不可思议的无量的福报，有无量的福德才能产生这样的身。比如说：获得声闻、独觉果位的福德，乘以十倍，才能成就佛薄伽梵一个毛孔。所有毛孔的福德，乘以一百倍，才能够成就佛陀八十随形好中的一种随好。所有八十随形好的福德，再乘以一百倍，能够成就除了佛陀白毫相和顶髻相之外的三十相。成就这些相好的福德，再乘以一千倍，能够成就佛陀的白毫相。然后这个福德，再乘以十万倍，就成就了佛陀的顶髻相。这是在《中观宝鬘论》里边讲的。 [03′57″]
再翻到五十六页。说：由此可知，“俱胝圆满妙善所生身”这一句，表达了佛身是从这么多这么多福德所出生的。后面的语功德、意功德也都是如此。对于如此的佛身，仅以一次合掌作礼的福德也是不可思议的，运用理路就可以推知。我们常常嘴里会念诵：“皈依佛”，但是皈依佛的目的到底是什么呢？是因为佛陀的功德这样无量、无法衡量，所以我们才要去皈依他。那么，我们现在讲到“俱胝圆满妙善所生身”时，讲到佛陀一个毛孔的福德有多大？纵使声闻、独觉的一切福德聚集在一起，也无法出生佛陀一个毛孔的功德。如果这样的话，是怎样地累积福德，最终才能够成就佛陀的尊身呢？所以必须了解这是多么多么地不可思议呀！一旦我们了解了佛陀成就这样一个毛孔的功德，它是多么不可思议的福报才能够累积出来，有了这样的认知，我们再去顶礼佛陀、赞美佛陀，再对佛陀生起信心的时候，就能对我们的身心真的产生不可思议的利益！ [05′27″]
也正是由于这样的原因，我们才要每天聚起来学习教典。因为在教典里会详细地讲述三宝的功德，我们一旦了解了这样的功德，我们就不会去浪费人身，就是去搅烦恼啊，或者做一些无意义的、对此生和来世都没有益处的这样的行为。我们就会把这个暇满人身的点点滴滴用来礼敬三宝啊、赞美佛陀，去学习佛陀到底有什么功德，乃至有什么差别。 [05′59″]
一旦广泛地、不间断地学习，我们了解了佛陀的功德，在内心中真实地生起对佛陀的信心，那么我们一个礼拜下去，甚至说“皈依佛、皈依法、皈依僧”这样念下去，自己全部的身心相合——身语意三门都在恭敬作礼的情况下，我们所累计的福报也是不可思议的！为什么呢？因为我们所顶礼的佛陀，他的功德是无量无边的！顶礼了这样的佛陀的我们，所累积的福报到底有多少呢？所以是非常非常值得去学习和非常非常值得去礼敬的。因为会对我们的身心产生不可思议的利益！那么大好的人生的光阴，何必去搅那些烦恼和伤心，想那些总也想不开的事情？花点时间去了解佛陀的功德、念一下佛陀的名号，甚至认真地合掌去礼敬佛，会不会这样的生命过得更加地真实和喜乐呢？ [07′06″]