Lecture No. 0041
Global Lamrim II
Lecture No. 0041
Tape no.
2A 00:00 ~ 04:02
Date
2018/08/20 ~ 08/22
Outline: Foundation
Topic: Merits of Master Tsong-Kha-Pa
Vol. 1 of Master’s discourse handbook P35-L1 ~ P37-L1
Now I will briefly go over the “Biography of Master Tsong-Kha-Pa” 《宗大师传．起信津梁》, authored by Master Khedrubje. This section is actually similar to that described by Master Jih-Chang. Master Tsong-Kha-Pa was thirty-three years old at that time. One night, as what appeared to be a casual chat between a teacher and his disciples, Master Tsong-Kha-Pa spoke about the biographies and achievements of some great Tibetan Masters. This then led to the discussion of one great Master, Sakyasimha, of the “Commentaries of the Four Difficulties”, [四难论师释迦狮子] who had expounded eleven commentaries in one session. This was the highest number of teachings ever given in one session, during the later period of Tibet. It can be imagined that, during the discussion on this subject between the teacher and his disciples, Master Tsong-Kha-Pa was deeply moved. At this juncture, Geshe Xia Dun [格西夏敦] and others immediately respectfully requested Master Tsong-Kha-Pa to give them the teaching. See! They were very intelligent to immediately put in their request, saying, “Could Master please give us as many teachings as possible like the past Masters?” While reading this section, I wondered: “Did Venerable Khedrubje request as well?” When Master Tsong-Kha-Pa was thirty-three years old, Venerable Khedrubje had not followed him yet. After hearing this, Master Tsong-Kha-Pa replied, “If I try a little harder, I should be able to give that matching number of commentaries!” Master Jih-Chang’s description was almost the same. Master Tsong-Kha-Pa’s disciples said, “Wow! Then Master …” However, I am not sure how they addressed Master Tsong-Kha-Pa. Did they address him as Master or something else? If we were to surround Master, we would implore, “Ah, Master! Please expound as many teachings as you can to us!” You can imagine how exultant those disciples were, while they surrounded Master Tsong-Kha-Pa! They were earnestly requesting the teaching from Master Tsong-Kha-Pa and he subsequently agreed! [01′39″]
Thus, Master Tsong-Kha-Pa went into a retreat from the tenth day till the end of that lunar month. He began by reading all the scriptures and sutras and making thorough preparations. He came out of the retreat on the last day of that month. As everyone is aware, after completing reading a Tibetan scripture, this will be wrapped up with a piece of yellow silk scripture cloth and neatly secured with a red ribbon. Our books are stapled together, whereas theirs are in loose pages. Master Tsong-Kha-Pa secured all the scriptures properly and began the teaching. When I read this part, I had enquired Geshela about this, who replied that Master Tsong-Kha-Pa did not open the texts at all while giving the teachings. This in itself was already inconceivable! [02′25″]
On the first lunar day of the following month, when Master Tsong-Kha-Pa was about to begin the teaching, many Geshes and upholders of the teaching in Sang-pu area, who upon learning that Master Tsong-Kha-Pa was going to impart fifteen commentaries, all had wanted to come. As the teaching was about to begin, they were hoping that Lama Tsong-Kha-Pa could await their arrival first. Everyone can picture this feeling of requesting for the teaching, which you and I can relate to. If we know that there is going to be this teaching to impart fifteen commentaries, wow, we will likely try every means possible, whether it is by air, sea, cycling or even running, to be present for the teaching because it is truly auspicious! [02′58″]
As a result, Master Tsong-Kha-Pa waited for them. By postponing the teaching three days later, what did he do in the meantime? He expounded some tenets of Master Milerapa and Master Marpa. Exactly on the 5th lunar day, he began the teaching. He imparted fifteen commentaries simultaneously in one day. For instance, he would always begin with “According to Sanskrit”. This was how he began his teaching. From dawn to dusk, he taught fifteen commentaries in one day, without omitting any commentaries. After his teaching on two shorter commentaries, he continued with another two additional commentaries. Thus, that made it seventeen commentaries in total. Just by thinking of it, one will be zealously overwhelmed! [03′43″]
Let me first state what the 17 commentaries are, therefore, everyone, please listen first. They are: “Compendium of Valid Cognition” 《释量论》, the “Ornament for Clear Knowledge” 《现观庄严论》 and the “Treatise on Abhidharma” 《阿毗达磨集论》. How many are there? Three. Keep counting! The fourth one is “The Treasury of Knowledge” 《俱舍论》, the fifth is “Vinaya” 《律经根本文》, followed by the last four of the “Five Treatises of Maitreya” 《慈氏五论》which are: “Ornament for the Mahayana Sutras” 《经庄严论》 , “The Sublime Continuum” 《宝性论》, “Separation of the Middle from the Extremes” 《辨中边论》 , the “Distinguishing of Dharma and Dharmata”《辨法性论》. What is next? The “Five Treatises of the Middle Way” 《中观理聚五论》. What is this “Five Treatises of the Middle Way” 《中观理聚五论》? It includes the “Treatise on the Middle Way” 《中論》, “Refutation of Objections” 《回诤论》, the “Treatise on Pulverization” 《精研论》, the “Seventy Stanzas on Emptiness” 《七十空性论》, as well as the “Sixty Stanzas of Reasoning” 《六十正理论》. How many in total so far? Fourteen, right? The fifteenth is the “Entering the Middle Way” 《入中论》, the sixteenth is the “Four Hundred Stanzas” 《四百论》, and the seventeenth is the “Engaging in the Bodhisattva Deeds” 《入行论》. [04′32″]
Similar to the first “Compendium of Valid Cognition” 《释量论》, ages ago in Tibet, when the doctrine of these commentaries, “Seven Treatises on Valid Cognition” 《七部量论》by Venerable Dharmakirti, was being established and determined, this was merely considered to be a general discussion. Some scholars unanimously agreed that the treatises on valid cognition were not the instructions for the stages of the path to achieve liberation and omniscience. However, using his pure unblemished discerning wisdom and thorough understanding of the framework and contents of Buddhist logic and epistemology, Master Tsong-Kha-Pa analyzed critically and explored closely on commentaries such as the “Compendium of Validities” 《集量论》 authored by Bodhisattva Dignaga* and “Compendium of Valid Cognition” 《释量论》, composed by the great commentator Venerable Dharmakirti*. Upon comprehending the reasoning and logic presented in these commentaries, he completely and accurately expounded on the cultivation of the stages of the path for both Mahayana and Hinayana vehicles. He completely and accurately comprehended this point. Hence, he developed genuine – pay attention – uncontrived strong faith in the teacher and disciple pair, Bodhisattva Dignaga and great commentator Venerable Dharmakirti! This obviously indicates that Buddhist logic and epistemology is not merely based on what one has seen and heard or some principles. It is in fact the true teaching on cultivation. [05′43″]
Thus, in his spare time during his retreat, Master Tsong-Kha-Pa would study the “Compendium of Valid Cognition” 《释量论》. In the said Compendium, there was an explanatory book that interpreted rationales ( “Jie Shuo Li Zhi Ku” 《解說理智库》). When he read chapter two of the “Establishment of the Path” <道的建立>, Master Tsong-Kha-Pa developed a strong and inconceivable uncontrived faith in Venerable Dharmakirti’s teaching and perception. It was said that during autumn of that year, whilst in retreat, Master Tsong-Kha-Pa read the “Compendium of Valid Cognition” 《释量论》, and his faith arose spontaneously. He could not help but feel thrilled. He described it as “tears of faith flowing unceasingly”. This experience was recorded in “Master Tsong-Kha-Pa’s Extensive Biography” 《宗大师广传》. “Flowing unceasingly” probably means he cried incessantly! [06′28″]
[*Dignaga: (480-540 CE) he was an Indian Buddhist scholar and one of the Buddhist founders of Indian logic. His work laid the groundwork for the development of deductive logic in India and created the first system of Buddhist logic and epistemology (theory of knowledge).
*Compendium of Validities - some also translated it as Compendium of Valid Cognition; here we are using the former to distinguish from Commentary on Valid Cognition. Dharmakirti: He was an influential India Buddhist philosopher around 6th or 7th century. He was one of the key scholars in Buddhist philosophy at Nalanda Monastery.]
【全球广论 II 讲次: 0041】
讲次 0040
科判 道前基础
主题 宗大师的功德
音档 2A 00:00 ~ 04:02
日期 2018/08/20 ~ 08/22
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！
现在我就给大家约略地讲一下，克主杰大师所著的《宗大师传．起信津梁》对这一段的描述，其实跟师父描述的差不多。那年的大师叁十叁岁，有一天晚上，大概就是像师徒随谈一样吧，宗大师就又讲起了西藏智者们的那些传记呀、事迹。然后谈到了四难论师释迦狮子，在一座中同时宣讲十一部论，这应该是后期西藏地区同时宣讲论典当中最多的一次。可以想像，当时师徒间聚在一起议论这件事情，然后宗大师非常感慨。这个时候格西夏敦等人就马上祈请。看看！他们是很聪明的，就马上祈请，说：“希望大师可不可以在这里，也像往昔那样宣讲那么多的论典呢？”看到这一段我就想：“咦！克主杰尊者有没有祈请呢？”大师叁十叁岁的时候，克主杰尊者还没有来——然后宗大师就回答说：“我如果稍加努力的话，应该能讲那么多论！”师父描述的也几乎是原话。然后弟子们就说：“哎呀！那大师......”不知道他们怎样称呼宗大师？师父啊或者什么？现在如果我们围在师父旁边，就会说：“啊，师父！那您无论如何一定要宣说啊！”可以想见当时很多弟子围在宗大师旁边的那种激动啊！都在虔诚地祈请。然后，宗大师居然答应了！ [01′39″]
所以在那个月的初十到月底，宗大师就进入了闭关——闭门阅读经典，开始研阅经典做详尽地准备。在月底的那一天他就出关了。大家都知道，藏系的经函读完之后会用一个黄色的经帛，上面拴着一条红色的带子，把书整整齐齐地包好。我们一本书是订在一起，他们一页一页是散开的。大师就把所有的经论都绑起来摆好，然后就开始讲。看到这里的时候问格西拉，格西拉说大师讲法的时候也没看书，这已经是不可思议的事情了！ [02′25″]
在初一，他要开始讲法的时候，桑浦那边有很多具有希求心的叁藏法师、持教者，一听说大师要开始讲十五部论啊，都想要来，因为马上就要开讲了嘛，大家就很希望宗大师能够等他们。大家可以想想，这种心情啊，求法的你我都可以理解。如果听说有传法——十五部论，哇！那我们可能坐飞机的、坐船的、骑脚踏车的、跑步的可能都想来，因为实在是太殊胜了！ [02′58″]
所以，大师就等了。再往后叁天他是怎么等的呢？就讲了密勒日巴尊者和马尔巴尊者的一些教言，然后在初五——第五天的时候就开始讲了。一天当中是十五部大论同时开讲、同时开头，比如说开始讲“梵语云”，他都是这样开始。从黎明讲到黄昏，一天当中就讲十五部论，没有一部论是没被讲到的。在讲完了两部比较短的论典之后，又另外加上两部论典，这样的话就变成了十七部。想一想都会令人热血澎湃！ [03′43″]
我先说一下这个十七部论典是什么，大家可以先听一下。这里边有《释量论》、《现观庄严论》，然后《阿毗达磨集论》，几本了？叁本了。数喔！第四本《俱舍论》、第五本《律经根本文》，接着就是《慈氏五论》的后四部，就是《经庄严论》、《宝性论》、《辨中边论》 、《辨法性论》。然后是什么？ 《中观理聚五论》。 《中观理聚五论》是什么呢？ 《中论》、《回诤论》、《精研论》、《七十空性论》，还有《六十正理论》。几本了？十四本了对吧？ 。然后第十五部就是《入中论》，第十六部是《四百论》，第十七部《入行论》。 [04′32″]
像第一部《释量论》，过去在西藏，对于《七部量论》这些论典学说的建立作抉择的时候，他们会认为是一般共通的论议。一些人士会一致认为量论不是开示趣向解脱和一切智的道次第的理论。但是宗喀巴大师以清净无垢的观察智，对因明学的总纲和内容，像陈那菩萨所著的《集量论》及法称论师所著的《释量论》等著作，他就详细地观察和探索。在心中领会了在这些经论的理路中，完全无误地开示修行大小二乘的道次第，他完全无误地领受了这一点。因此他就对著作量论的师徒——陈那菩萨、法称论师，生起了真实的——注意——非造作的猛利的信仰！这显然是说，因明学不仅仅是一些见闻或者一些理路，它是真实的修行教授。 [05′43″]
所以，在宗大师闭关修持的空隙间，他就阅读《释量论》。 《释量论》有一本解释——《解说理智库》，宗大师阅读到第二品开示“道的建立”的时候，对法称论师的学说和理路猛烈地生起了不可抑制的无限的信仰。据说那一年是在秋季安住的时间中，他一阅读到《释量论》的时候就油然生起了信仰，汗毛直竖，止不住地——他这里边写“信泪长流”。这是在《宗大师广传》里边有记载的。 “长流”是哭了很久的意思吧！ [06′28″]