Lecture No. 0042
Global Lamrim II
Lecture No. 0042
Tape no.
2A 00:00 ~ 04:02
Date
2018/08/23 ~ 08/26
Outline: Foundation
Topic: Merits of Master Tsong-Kha-Pa
Vol. 1 of Master’s discourse handbook P35-L1 ~ P37-L1
So the first one [among the 17 commentaries Lama Tsong-Kha-Pa imparted] was the Commentary on Valid Cognition. Shall I briefly introduce it to you all? Would you like to know more about it? Or, just hearing the title of the commentary would be good enough for you? I believe you’d like to know more about it, right? Now let me go over it briefly. The commentator Venerable Dharmakirti composed the Commentary on Valid Cognition. Primarily it explains “the eight pivotal points of logic”: “proper direct cognition” – this is about the cognizant “knowledge”, “paradoxical direct cognition”, “proper inferential cognition”, “paradoxical inferential cognition”, “proper valid statements”, and “paradoxical valid statements”. Have you noticed that each has its counterpart: “proper and paradoxical”? [The last pair of the eight is] “proper refutations” and “paradoxical refutation.” These two are about through proper inferential cognition one can decide what to select or reject, and then advance to direct cognition. Afterward, one would be able to help others to attain full understanding via “proper valid statements” and “proper refutations”. Not only does one realize what to adopt or reject through the inferential cognition, but one can also help others understand what to adopt or reject. [00′54″]
So the first chapter is about Inference, and the 2nd chapter specifically explains the prologue in the Compendium of Validities. In the prologue, two important concepts are introduced: one is a solid establishment of the concept of the past and future lives, and the other is to verify a statement that Buddha is the enlightened one with omniscient capacity. That is why we should take refuge in Buddha and the Three Jewels, as is verified in the statement that Buddha the enlightened one with omniscient capacity. Having read this, Lama Tsong-Kha-Pa shed tears of faith for a long while. The 3rd chapter is about Valid Cognition, and the 4th chapter is about proper valid statements and proper refutations. This is [a brief introduction to] the Commentary on Valid Cognition. Everyone can imagine: this is a commentary with very rigorous reasoning. This is the first commentary [out of the 17], right? This is the first one! [01′32″]
The 2nd commentary is the Ornament for Clear Knowledge. And this is what our monastics are learning this summer. Later you will have the opportunity to study it as well. Please apply proper aspiration! Properly make aspiration for it! It is truly wonderful and fascinating to listen to it! The Ornament for Clear Knowledge was composed by Exalted Maitreya Buddha, which mainly covers “eight categories and seventy topics.” Pay attention here. It clearly expounds the concealed meaning of the path to perceiving the clear knowledge underlying in the Perfection of Wisdom Sutra (Prajnaparamitta). We all know that the Perfection of Wisdom Sutra explains the wisdom of emptiness and is known as the supreme of sutras. Why is it known as the supreme of sutras? Because the manifestation of the Perfection of Wisdom Sutra is for the purpose of relieving the most unbearable sufferings of all living beings – the sufferings of birth, aging, sickness, and death. And the wisdom of emptiness as explained in the Perfection of Wisdom Sutra is the direct solution against these sufferings – birth, aging, sickness, and death. However, without the explanation from the Ornament for Clear Knowledge, we wouldn’t know that the Perfection of Wisdom Sutra also contains such concealed meaning about the stages to perceiving clear knowledge. Thus this commentary clearly elaborates what the concealed meaning of the clear knowledge in the Perfection of Wisdom is. It first puts forth [three] types of wisdom: omniscient Buddha-knowledge, the perfection of wisdom Bodhisattva knowledge [who knows fully the principles of causality], and wisdom of emptiness [arhat knowledge]. It is our ultimate goal to attain omniscient Buddha-knowledge. With this goal set in mind, we start to advance through [the four practices]: full awakening to all aspects, culmination clear realization, serial clear realization, and clear realization in a single instant. Finally, we will all achieve Buddhahood – the fruition stage of the Dharmakaya. This is the gist of the Ornament for Clear Knowledge. [02′40″]
As everyone knows, Bodhisattva Asanga went up to the deity realm to listen to the Exalted Maitreya Buddha imparting the Ornament for Clear Knowledge. Therefore, this commentary is one hundred percent a heavenly book. This summer we are studying this heavenly book. Although it is celestial, actually the reasoning is quite earthly. This is totally a fascinating and gripping commentary. Just think about it: deities and we are both studying the same text. How wonderful it is! Moreover, think again: Wow! Do I have many classmates up in the deity realm? It is pretty joyful to think of it! This is the 2nd commentary imparted by Lama Tsong-Kha-Pa. [03′16″]
The 3rd one is the Abhidharma, also known as “part I of the phenomenology”, composed by Bodhisattva Asanga. From the perspective of shared Mahayana tenet, it explains the terminologies about five aggregates, Four Noble Truths, Tripitaka and the path for ordinary practitioners. [03′34″]
The 4th commentary is the Treasury of Knowledge, right? Bodhisattva Vasubandhu composed this commentary. The Treasury of Knowledge is also known as “part II of the phenomenology”. The Abhidharma is considered the first part of the discourse and this is the second part. It is primarily based on the perspective of the Vaibhashika school to explain the context of Dharma terms, including five aggregates, 12 spheres, 18 boundaries, 22 root faculties, even meditative stabilization, etc. The Abhidharma and the Treasury of Knowledge were translated [into Chinese] by Venerable Xuan-zang over one thousand years ago. Many members of our monastics have finished the study of the Treasury of Knowledge. Rejoice with them for such remarkable feat! Rejoice with them, and you should rejoice with them too! [04′13″]
The next commentary is the Vinaya, whose Chinese version is not available yet. Venerable commentator Gunaprabha composed it. It contains three parts of the Vinaya collections: the first part is about how those who haven’t taken vows before can undertake the precepts; the 2nd part is about how those, after taking vows, can preserve and abide by the precepts; the 3rd part is about how to purify one’s misdeeds by repentance when one carelessly transgresses the precepts. This commentary is devoted to detailed explanations of each precept, including relying on the teacher; commence of the monastic summer retreat, the conclusion of the monastic summer retreat, and the method of purification, etc. Some of our monastics, including those in the senior class, have finished the study [of this commentary]. Rejoice with all of them! [Now,] this is the 5th commentary Lama Tsong-Kha-Pa imparted – the 5th out of the seventeen commentaries. Listen up! It is already painstaking to thoroughly finish studying a commentary. [It is even unimaginably arduous to finish seventeen commentaries]! Take notice! Now it is only the 5th one. [05′06″]
The 6th commentary is the Ornament for the Mahayana Sutras, also composed by the Exalted Maitreya Buddha. It is one of the five commentaries by Maitreya. This commentary contains quotations from many sutras and thoroughly explains the key points of the path. Is the Ornament for the Mahayana Sutras also a heavenly book? Yes, it is also a heavenly book! Bodhisattva Asanga heard it in the deity realm. [Actually,] he heard several teachings [in the deity realm and thus composed] several heavenly books! [05′30″]
The next one is the Sublime Continuum, also composed by the Exalted Maitreya. It is one of the five commentaries by Maitreya. From the angle of the Middle Way, this commentary discerns that the mind is of no true existence. It elaborates that the wisdom of emptiness in the mind is exactly the Buddha nature, and thus all beings are bestowed with the potential to achieve Buddhahood. For those of you who are listening now, please do not forget that it is said in Buddha’s teaching that: “All living beings have the potential to achieve Buddhahood”. Does it include you and me? We should be delighted! Upon hearing that the Exalted Maitreya Buddha composed this commentary, we should know immediately who heard this teaching [from the deity realm]? That is Bodhisattva Asanga, who flew up to the deity realm and heard the teaching of this heavenly book! And then, here we are on earth, but we could study these heavenly books. It is truly inconceivable! [06′10″]
【全球广论 II 讲次: 0042】
讲次 0042
科判 道前基础
主题 宗大师的功德
音档 2A 00:00 ~ 04:02
日期 2018/08/23 ~ 08/26
手抄页/行 第1册 P35-L1 ~ P37-L1 ( 2016 南普陀版：第1册 P35-L1 ~ P36-LL1 )
手抄段落 好，我们现在继续下去……非常简单的说明啊！
所以在这里边讲的第一部就是《释量论》，为大家介绍一下好不好？你们会不会想听呢？还是只要听到论的名字就好了呢？应该是想听一听吧！那我略讲一下。 《释量论》是法称论师所造，主要的所诠就是“推理八句义”：“正现前识”——认识的“识”、“相似现前识”；“正比量”、 “相似比量”；“正能破”、“相似能破”——有没有发现都有一个正的和相似的？ ——“正能立语”、“相似能立语”，是说自己透过比量了解取舍，进而现证，之后再透过能破与能立语令他人了解。不仅仅是自己了解，透过比量了解了取舍，然后也可以令他人能够了解。 [00′54″]
所以第一品是讲比量，第二品特别解释《集量论》的归敬颂。在这里边又非常重要地成立前后世，以及佛陀是正量士夫，就是我们为什么要皈依佛、要皈依三宝，说成立佛陀是正量士夫。宗大师阅读完就信泪长流。第三品讲现量，第四品讲能破与能立语。这是《释量论》。大家可以想想，这是理路非常非常严密的一部论著。这是第一本对吧？这是第一本吧！ [01′32″]
第二本是《现观庄严论》，就是我们今年夏天学的。以后你们也会学到，好好发愿喔！好好发愿！真的太好听了，太好听了！ 《现观庄严论》是至尊慈氏所造，主要是讲“八事七十义”，清楚地阐释了——注意——《般若经》的隐义现观道次第。大家都知道《般若经》是解释空性的，被称为经中之王。为什么被称为经中之王呢？因为《般若经》的出现，就是为了解决众生最深的痛苦──生老病死的痛苦，而《般若经》所解释的空性，就是正解决众生的生老病死。但是，如果没有这个《现观》解释，我们不知道《般若经》里面还有隐义的现观次第。所以它清楚地阐释了《般若经》的隐义现观次第，这里边提出了一切相智、道相智、基智，这就是我们最终的目标──获得一切相智；进而修行正等加行、顶加行、渐次加行、刹那加行，最终会获得果位的法身。这是《现观》。 [02′40″]
大家都知道，《现观庄严论》是无着菩萨到天上听至尊弥勒讲的，所以这是百分之百的天书。今年夏季我们就学了这本天书，还是满接地气的，非常地令人震撼。想想天人和我们都学一本书，好像也挺好的！然后又想想：哇！在天上是不是也有很多我的同班同学？想想满高兴的！这是宗大师讲的第二本。 [03′16″]
第三本书就是《阿毗达磨集论》，这个也是无着菩萨所造的，又名《上部对法》。它是从大乘共通宗义的角度，解释了五蕴、四谛、三藏、修道的补特伽罗等诸法的名相。 [03′34″]
第四部是《俱舍论》，对吧！ 《俱舍论》是世亲菩萨造的，又名《下部对法》；《阿毗达磨集论》是上部，它是《下部对法》。它主要是从有部宗的角度，解释了五蕴、十二处、十八界、二十二根乃至静虑等诸法名相的内涵。 《阿毗达磨集论》和《俱舍论》，一千多年前玄奘大师就翻译过来了。我们寺院的很多同学也学完《俱舍论》了，随喜呀！随喜，你们要随喜哦！ [04′13″]
接下来是《律经根本文》，这个现在还没有汉译本，它是功德光论师所造的。它是将律典中的内涵编排为三个部分：第一个是未得戒者如何才能受戒；第二个是已得戒律者如何守护；第三个是假设不慎违犯，那么如何忏悔还净，用什么样的方式忏悔还净。其中清楚地解释了每一条戒的内涵，包括依止阿闍黎、结夏、解夏、还净的作法等等。这个我们寺院有一些同学，最高班的也学完了，随喜！这是宗大师讲的第五部了，十七部中的第五部。听听哦！把一部论学明白都是要很辛苦的哦！注意！现在才五部。 [05′06″]
然后第六部是《经庄严论》，也是至尊弥勒造的，慈氏五论之一，引用了许多佛经，广泛开示道的扼要。 《经庄严论》，这是不是也是天书啊？也是天书哦！是无着菩萨到天上听来的，他听了好几本天书哦！ [05′30″]
下一本是《宝性论》，也是至尊弥勒造的，慈氏五论之一。从中观宗的角度抉择心无谛实，阐释了心之上的空性即是如来藏，所以一切众生皆可成佛。听着的你别忘了，在这经典里说：“一切众生皆可成佛。”包括你我吗？可以欢喜一下！一听到至尊慈氏所造，就知道是谁听来的啊？那个会飞上天的无着菩萨，又听来了这本天书！然后我们在地上又听到了天书，很神话吧！ [06′10″]