Lecture No. 0045
Global Lamrim II
Lecture No. 0045
Tape no.
2A 04:02 ~ 06:26
Date
2018/09/03 ~ 09/05
Outline: Foundation
Topic: Veneration – Veneration at the beginning of the commentary
Vol. 1 of Master’s discourse handbook P37-L2 ~ P38-L2
In the last session, we introduced the seventeen commentaries imparted by Lama Tsong-Kha-Pa. Today, we will continue with the study. First, we can adjust our own motivation for listening to the teaching, and generate a motivation imbued with the spirit of enlightenment – in order to benefit the limitless living beings; I must attain ultimate enlightenment of Buddhahood. In order to attain this, how do I understand the cause for enlightenment? To learn this, I have to start from listening to Buddha’s teaching. Buddha’s teaching reveals in detail [the process that a sentient being experiences]: From prior to relying on virtuous teachers, to the gradual development of one’s reliance on/faith in them, till the moment that an aspiration arises to advance on the first stage of the path: even all the way to the encompassing enlightenment. [00′58″]
Thus, while listening to the teaching, we need to recall our distracted mind from the daily hustles and bring this attention to complete focus on what we are listening to. Cultivate a habit of calming down our mind instantaneously, the moment we hear Master’s voice. When we are emptied of external influences within our mind stream, the time we intently focus on listening, is the time that we are concordant/aligned with the Dharma. It is also the moment in our lives that we exhibit pure and delightful joy that arises from listening to the Truth. So now, let’s begin to listen! [01′39″]
[Master Jih-Chang’s commentary book 1, tape 2A on page prologue 2~3]
Let’s look at the text now and open to [V.1 page 33]. This Treatise is divided mainly into three parts:
- The first is the preface,
- Followed by the main body,
- And the last part is the concluding section.
This is equivalent to what we [commonly] known as the forward, the main content, and the dissemination section. Therefore, from the very beginning, we will start with the preface, which is divided into three parts:
- The first is the “Opening Veneration” – taking refuge and obeisance;
- The second is to explain the “Purpose of Composing this Treatise” – why [Lama Tsong-Kha-Pa] composed the Treatise;
- And the last part is, “Implore earnestly” – to implore us [to learn] how to listen to and uphold [the teachings]! [02′46″]
Very well, we will not further discuss this short section. Let’s continue listening. [02′53″]
Now [let us] go over the text.
Homage to the guru Manjughosa 南無姑如曼殊廓喀耶（梵語）
This is Tibetan, [translated from Sanskrit.] From the second line on, the original verses are translated from Tibetan.
Homage to the guru Manjughosa 敬禮尊重妙音（漢譯）
“Homage” means we go for refuge! We pay respect wholeheartedly. In fact, this homage covers all three karmic doors [physical, verbal and mental]. In reality, the mental motivation grooms the physical and verbal actions. That is how it works. With respect to “guru”, in India “guru” is a special term, which is translated into what we know as “Master”. Therefore, the Master, which seems like a special term in Tantric teaching, is actually not. Generally, in India, the respectful term for a teacher is “guru” [and this is] the object for “homage” here. “Manjughosa” is Manjusri Bodhisattva. In general, Mahayana commentaries pay homage to Manjusri [the Great Wisdom] Bodhisattva [at the beginning of the text], because treatises represent wisdom. [04′15″]
Alright, Master continued to elaborate on the phrase: “homage to the guru Manjughosa” [in both Tibetan and Chinese translation]. Master equated the meaning of “homage” to our going for refuge, and then emphasized that: “we pay respect whole-heartedly”. The essence of “homage” is reverence and attentiveness. Hence, Master said, “this homage covers all three karmic doors.” The three karmic doors are body, speech, and mind. Among them, the mind is the most important. The concordant acts of body and speech can only then manifest when the intention [of paying homage] is present in the mind stream. [04′55″]
The word “homage” in the phrase “homage to the guru Manjughosa” holds very profound knowledge and significance to it. Master mentioned in the beginning for reverence to be made genuinely from the depths of our heart, not merely as a formality or lip service. If we are referring to a genuine reverence, there is more we need to contemplate about. For instance, to whom do we revere? What kind of good qualities does he have? And then, why should I revere and pay homage to him? What is the essence of such veneration? Is there any level/stages to build upon? There’s one more point: reflecting on my life experiences from birth till present, have I felt such respect toward my parents, my teachers, or any person, coming from the depths of my heart? Have I ever experienced truly within me, this word “reverence”? When such sense of respect arises within us, our body will naturally bow and bend over, manifesting the physical and verbal forms of the inner serenity and respect in us. Ever felt such instinctive and spontaneous stream of homage? Did you have such experience before? [06′15″]
This can be easily observed during our visits to the monastery or when meeting with virtuous teachers or monastics, and bowing to them, we get to experience a sense of veneration [like what was mentioned in the previous paragraph]. Our karmic doors also instinctively adjust accordingly when at solemn ceremonies and occasions. Then, has this veneration been able to manifest into a spontaneous state/form in our lives such that it appears whenever we call for it? Or does it seem to be absent even as we prostrate to Buddha, handle/read the scriptures, or even when meeting with the monastics? If our reverence does not arise spontaneously as we pay homage, our act of veneration might sometimes become a superficial movement, or treated like a kind of formality, lacking the true essence [of homage]. [07′01″]
Therefore, Master’s explanation of the word “homage” is to pay respect wholeheartedly. With true essential properties within his heart and the spirit of reverence embedded within his mental continuum, the act of venerations is naturally exuded in the physical and verbal forms. It isn’t just putting up a front for show. [07′18″]
【全球广论 II 讲次: 0045】
讲次 0045
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 04:02 ~ 06:26
广论段落 P1-L1 ~ P1-L2 南无姑如曼殊廓喀耶……敬礼尊重妙音
日期 2018/09/03 ~ 09/05
手抄页/行 第1册 P37-L2 ~ P38-L2 ( 2016 南普陀版：第1册 P37-L1 ~ P38-L2 )
手抄段落 现在看本文……论代表智慧。
上一节课我们一起学习到宗大师讲十七部论，今天我们要往下学习。大家可以先调整一下自己听闻的动机，要造作一个菩提心的动机——为了利益无穷无尽的有情，我必须证得大觉的佛位；为了证得大觉的佛位，我必须去了解如何是成佛的因；那么如何了知这个因？一定要听闻佛法；佛法详尽地揭示出一个有情从一开始没有亲近善知识，然后慢慢地亲近善知识，直到内心中生起第一个道次第，乃至全圆道次第所有的过程。 [00′58″]
所以听闻的时候，要把自己的心从平常一些散乱的所缘中集中起来，就是要全神贯注，要习惯听到师父的声音的时候，马上把心静下来。当我们的心没有其他的所缘，专注听闻的时候，那应该是跟佛法相应的时候，也是我们生命中展现一种纯净、由于听闻真理而产生愉悦感的时候。所以现在大家开始听！ [01′39″]
现在看本文，翻到第一页，第一页。那个论也主要地分成三部分，分成三部分，第一个叫序分，那么其次正分，最后结分；相当于我们平常的序分、正宗分、流通分。那么这个最前面那个，现在我们开始的是序分，那序分当中又分三部分：第一个是“论前归敬”——归依跟礼敬；第二个，说明“造论的宗旨”，他为什么造这个论的；那么这末了一部分就是“敦劝”，一再地劝我们怎么样去听受，怎么样去听受！ [02′46″]
好，这一小段我们就不做更多的讨论了，我们再继续地听。 [02′53″]
南无姑如曼殊廓喀耶（梵语）
那是藏文，下面第二行就是翻成功我们中文的意思。
敬礼尊重妙音（汉译）
“敬礼”就是我们说皈依啦！一心恭敬地礼拜。实际上这个敬礼是通于三业，而真正呢由于意业而形之于身、口的，形之于身、口的，这样。那么这个“尊重”呢，这个原来的印度，它这个有一个特别的名字叫“姑如”，姑如翻成功我们现在的话叫上师。所以这个上师啊，我们平常说上师好像是密教里专门名词，实际上不是，印度凡是对一个老师的尊称就叫姑如，就叫姑如。那么这个就是“尊重”，这地方。那么“妙音”呢，就是文殊师利菩萨，普通大乘论所归敬的都是文殊师利菩萨，论代表智慧。 [04′15″]
好，下面师父解释了“南无姑如曼殊廓喀耶”，以及“敬礼尊重妙音”。师父解释了“敬礼”，说是皈依，然后在这里师父强调说：“一心恭敬地礼拜。” “敬礼”，它的核心应该就是恭敬、专注，所以在这里边师父说：“敬礼是通于三业”，三业就是身、口、意，最重要的是那个“意”，你心里有了，然后才能够形之于身、口。 [04′55″]
“敬礼尊重妙音”这“敬礼”两个字，其实应该是有大学问的。师父在一开始的时候，讲了恭敬是要内心中真正的恭敬，不要只是身、口做一个形式。所以如果是内心中真正的恭敬的话，那就要想很多了。比如说：我们恭敬的对象是谁呀？他有什么功德？然后为什么我要恭敬、我要去礼敬？恭敬的内涵到底是什么？它有没有层次的递进？还有一点就是：在我从小到大生命中所有历程，我有没有由内心深处发出对父母啊、对我的老师啊，或者对一个什么人的恭敬之心？内心中有没有确确实实地体会过“恭敬”二字？当那种恭敬在内心中生起的时候，我们的身就不由自主地弯下去，呈现出由于内心而形之于身、口的寂静恭敬的样子吧。有没有那样很自然的、不由自主的恭敬？有没有这样的经验？ [06′15″]
因为很显然，我们去寺院，或者去顶礼善知识、顶礼出家人，我们都有这样的体验，到了某一种庄严肃穆的场合，我们的三业也随之变成很恭敬。那么恭敬这件事，有没有成为我们生命中好像一个呼之即来、你只要想要恭敬它就能来的状态？还是有的时候我们拜佛、面对经典，乃至我们面对出家人，好像要它它没有、没有那种油然而生的恭敬。如果没有油然而生的恭敬，那么这个敬礼有的时候可能就会流于表面，或者变成一种礼仪的形式，而缺乏了真正的内涵。 [07′01″]
所以，师父讲了“敬礼”这两个字，就是一心恭敬地礼拜，他的内心中是有实际内涵的；由于内心中有恭敬的这个续流，然后才会形之于身、口，而不是只做个样子。 [07′18″]