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Global Lamrim II

Lecture No. 0075

Tape no.

2A 27:13 ~ 27:52

Date

2018/12/17 ~ 12/19

Outline: Foundation  

Topic: Opening Veneration – Veneration before commentary

English Lamrim Vol 1, Page 33

Vol. 1 of Master’s discourse handbook P46-LL2 ~ P47-L2

I am still contemplating to designate a room specifically for transcribing the Perfection of Wisdom Sutra in the monastery. Stacks of paper and pens will be prepared there, or you can bring your favourite fountain pen. A while ago, I was informed that a lay practitioner has transcribed the Perfection of Wisdom Sutra for years. While transcribing the sutra, he finds himself very joyful! And his family said, “While he is transcribing the sutra, he can just sit at the desk, undisturbed. Sometimes one sitting of the transcribing takes hours.” He himself reveals that while transcribing the sutra word for word, there is no distracting thought. He just enjoys doing it, and transcribing the sutra makes him extremely joyous! I saw what he transcribed; it went vertically line by line, very neatly written, not even one word being struck out. He wrote on plain white paper without the grid lines. Words in black ink on the white paper look absolutely stately! He pledges that he will finish transcribing the entire Perfection of Wisdom Sutra! I really rejoice him, and sincerely wish that he could finish the entire transcription. [01′00″]

As you can see, reciting and transcribing the Perfection of Wisdom Sutra serve as an entry point into Buddha Dharma, which can also be referred to as the aspect of alignment. Some people enjoy transcribing scriptures, while others love to recite scriptures. Take the monastics in our monastery for example. Since we have the Five Great Treatises curricula they are very into the study of the Five Great Treatises! [01′21″]

The Five Great Treatises are primarily based on the Ornament for Clear Knowledge. What is the Ornament for Clear Knowledge ultimately illustrating? It depicts the esoteric (hidden) aspect of the stages of the path to enlightenment in the Perfection of Wisdom Sutra（隐义现观道次第）. Then, what is the esoteric content (hidden aspect) of the stages of the path? It delineates the entire journey that an ordinary being would take, from the very initial aspiration of Bodhichitta, all the way to the attainment of Buddhahood. All the stages of the path are illustrated from the esoteric (hidden) aspect of the Perfection of Wisdom Sutra. Without the explanation in the Ornament for Clear Knowledge, we may not be able to understand [the esoteric meaning] by simply reading the Perfection of Wisdom Sutra. So, by studying the Ornament for Clear Knowledge, we would be able to know what the teaching in the Perfection of Wisdom Sutra is. [01′52″]

The Commentary on Valid Cognition also illustrates the actual meaning of the Ornament for Clear Knowledge. Engaging in Middle Way reveals the proper view of the Ornament for Clear Knowledge, which is the (obvious aspect of the) stage on the path to attain the wisdom of emptiness （显义的空性道次第）of the Perfection of Wisdom Sutra. The Treasury of Knowledge distinguishes the terms in the Ornament for Clear Knowledge in great detail. And Vinaya commentary elaborates the upholding of the Ornament for Clear Knowledge. We can also say that the curricula of the Five Great Treatises revolve around how to study the Perfection of Wisdom Sutra and the Ornament for Clear Knowledge. Our monastics have been upholding the precepts for years and have been abiding by them with such sincere attitude; they continue their studies by persisting in listening to the teachings, debating, reciting and of course supporting one another’s learning for years. Their studies all revolve around the Perfection of Wisdom Sutra. You can imagine how much inconceivable merits they have accumulated! [02′35″]

Upon our reading of this section, we may also contemplate this: with the elucidation of the flawless (untainted/uncontaminated) teaching of the Perfection of Wisdom Sutra, [it is understandable that] the merits thus accumulated by giving the copy to others after transcribing the sutra, and then continuing to transcribe, recite and disseminate in this manner, would far surpass the merits by making all living beings in the Jambudvipa continent to dwell in ten virtuous deeds. [02′55″]

Why would the merits accumulated become so bountiful? For this, I also asked my teachers the same question. The Engaging in Middle Way demonstrates the proper view of the Ornament for Clear Knowledge, which talks about the (obvious) stage on the path to attain the wisdom of emptiness as in the Perfection of Wisdom Sutra. In Aryadeva’s Four Hundred Stanzas, he stated: “Those who have few merits cannot even have any doubt when studying this Dharma; (Even if) by chance, there is any doubt, it could shake the base of the cyclic existence.” Those sentient beings that are lack merits can’t even have any question arising towards the teaching of the wisdom of emptiness. That is, those who have doubts might already accumulate some merits. The verse says, “(Even if) by chance, there is any doubt,” meaning that the mere thought of reasonable doubt toward the proper perception of the wisdom of emptiness would shake the foundation of the cyclic existence! So, that is how powerful the Perfection of Wisdom Sutra is. If you could listen and contemplate on such perceptions, and many monastics even take it to the debate forum [to further clarify the concept], if you could persist in such mental continuum of training for years, then even the mere thought of reasonable doubt toward the wisdom of emptiness can shake the foundation of the cyclic existence. Hence, we can imagine how rare this potency of the virtuous root is! [03′59″]

Whether you are reciting or transcribing the sutra, or studying the Five Great Treatises, or whether you are engaging in such kind of study as lay practitioners or monastics, please rejoice yourselves for having such rare virtuous root. Never should you feel: “Ah, I have so many afflictions! It seems that studying all these does not provide an immediate remedy.” [Be aware that] the scripture gives us an assertion! It states that even the mere thought of reasonable doubt can shake the foundation of the cyclic existence! This is what the scripture says, and it should hold enough credibility. [04′28″]

No matter how we start our learning of Buddha Dharma, or from what kind of dependent arising we start our learning, according to the Lotus Sutra, we all will achieve the state of Buddhahood! From what is manifested in this life, right from the very first time Master urged us to recite the Perfection of Wisdom Sutra, the curricula of the Five Great Treatises, are actually the study of the (obvious aspects of the) stages of wisdom of emptiness （显义的空性道次第）of the Perfection of Wisdom Sutra, as well as its esoteric (hidden) aspect of the stages of the path described in the Ornament of Clear Knowledge. I sincerely hope that you all will study hard and at the same time rejoice yourselves for encountering such a teaching. Please do not forsake it easily, and never underestimate your study, because that is not what the scriptures assert. [05′06″]

Apart from not only doing it ourselves, but also guide others to do likewise, like your transcribing of the sutra and guiding others to do the same or reciting the sutra and guiding others to do likewise for wider dissemination, the merits thus accumulated are way beyond the merits of enabling all living beings in the Jambudvipa continent to dwell in ten virtuous deeds! [05′22″]

Hence, it seems that this dialogue was between Buddha and Kausika, but it could be interpreted as a dialogue addressed to us all, the disciples. Let’s explore it further, and it comes down to this: what Master told us in this section is actually a path that is in line with our capacity, a path that is out of the compassion of Buddhas and Bodhisattvas, so we can have access to Buddha’s teaching, whether we enter from the (obvious aspect of the) stages on the path （显义的道次第）or the esoteric (hidden) ones （隐义的）[practices]. How fortunate we are to enter this program of study! Everyone should cherish his/her virtuous roots and the faith he/she has in the teaching, in the Paramita, and the faith in Master’s imparting the Great Treatise on the Stages of the Path to Enlightenment. All these are a very rare cause and condition; everyone should be committed to this effort continuously! [06′03″]

讲次 0075

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 2A 27:13 ~ 27:52

日期 2018/12/17 ~ 12/19

广论段落 P1-L6 如极难量胜者教……我礼龙猛无着足

手抄页/行 第1册 P46-LL2 ~ P47-L2　( 2016 南普陀版：第1册 P46-LL2 ~ P47-L3 )

手抄段落 因为这样的关系……有很多是以慈悲方便入。

我还在想：寺院要有一个抄经室，抄《般若经》，在那里边把纸笔备好，或者你自己带你自己喜欢的钢笔。像前一段时间听到一个居士他在抄《般若经》，已经连续抄好几年了。抄经的时候，他说他觉得非常非常地欢喜！他家人说：[他抄经的时候，就一动不动地坐在那个桌子前，有的时候一抄抄好几个小时。]他自己说他抄经的时候觉得什么杂念都没有，只是一个字、一个字地抄。他说他就是喜欢抄，抄的时候觉得高兴极了！当时有看到他抄的经典，一行、一行的，是竖版的，非常地整齐，一个勾掉的字都没有。他是在没有格子的一个白纸上抄的，白纸黑字，真是庄严极了！他发愿要把《般若经》全抄一遍，我非常非常地随喜他，希望他能够把它抄完。 [01′00″]

你看！读《般若经》、抄《般若经》，这也是一个契入佛法的缘起点，也可以说是相应的地方。有些人就非常非常欢喜抄经，有些人就非常非常欢喜读经。像我们寺院里的出家人进了寺院之后，因为寺院有五大论的学制，所以就很相应学五大论！ [01′21″] 　　

五大论是以《现观庄严》为主体的。 《现观庄严论》到底阐示了什么呢？它就阐示了《般若经》的隐义现观道次第。那么隐义的现观道次第到底是什么呢？就是一个补特伽罗从最初开始发心修行，到最后成佛，所有的道次第都在这个《般若经》的隐义里边阐述。但是如果《现观》不讲的话，我们看《般若经》可能是无法看出来的。所以学《现观庄严论》，才能知道《般若经》里边在讲什么。 [01′52″]

像《释量论》也是阐示了《现观》的正理；《入中论》阐示了《现观》的正见，就是《般若经》的显义的空性道次第；《俱舍论》详细地辨明《现观》的这些名相；《戒论》就阐示了《现观》的行持。也可以说五大论的学制，都是围绕着如何学习《般若》、学习《现观》展开的。出家人经年累月地持守戒律，以这样的持守戒律之身，坚持这么多年持续地听闻、辩论、读诵，当然也互相帮忙学习，都围绕着学习《般若经》这样的一个主轴，可以想像那会累积多么可观不可思议的资粮！ [02′35″]

我们看了这一段，也会想就是因为《般若经》中阐示了无漏之法，那么抄经之后送给人家读，然后再抄、再读，广令流布，就会比令赡部洲的所有的有情都安住于十善业道这样的福报大那么多、那么多。 [02′55″] 　　

到底是为什么变那么大的？我也曾经用这样的问题问过上师。 《入中论》阐示了《现观》的正见，它是《般若经》的显义空性次第。在圣天菩萨所著的《四百论》中说：[薄福于此法，虽疑亦不生，纵虽起疑惑，亦震撼三有。]没有福报的有情啊，对于空性这样的法，连疑惑都生不出一点点。那么起疑惑的，可能是有福报的。说：[纵虽起疑惑]——哪怕对空性的正理产生一念合理的怀疑的话，也能撼动三有的根本！所以《般若经》就有这样强悍的力量。你对这样的道理去听闻、思惟，乃至很多出家人上场去辩论，经年累月地在这样的学习的续流之中，就算产生一念合理的对空性的怀疑，都能够撼动三有轮迴的根本。所以可以想见这是非常稀有的善根力！ [03′59″] 　　

所以大家如果有在读诵、有在抄写，乃至有学五大论的，无论是以在家身还是以出家身学习的，要对自己这样的善根生起稀有的随喜的心。不要觉得：[啊，我烦恼那么多呀！学这些好像没马上地对治烦恼。]但是经典上可是这样承许的哦！说哪怕产生一念合理的怀疑，都能够撼动三有的根本喔！这是经典说的，应该是可以取信于心的。 [04′28″] 　　

无论我们对于佛陀的正理是从哪一个地方作为契入点，或者作为一个缘起能够进入的话，《法华经》说都能够成佛！那么我们这一生现见的，师父开始推动我们诵《般若经》，五大论学制其实就是学习《般若经》显义的空性次第，和隐义的现观道次第。非常希望大家能够努力地学习，并且好好地随喜自己能够值遇这样的一个教法，不要轻易地放弃，不要觉得自己学习这些好像都没什么，因为经典里不是这样承许的。 [05′06″]

如果再能自作、教他，比如你抄经、也令别人抄经，你读、也告诉别人开始读，广令流布的话，我们所积累的善根啊，就比令赡部洲所有的有情都安住于十善业道那个福报要大得多啊！ [05′22″] 　　

所以看起来是佛陀跟天帝释讲的，但是也是跟所有的弟子们讲的。再想一下：在这一节中，师父给我们讲的，就是佛菩萨慈悲地找到一个适应我们根机的路子让我们趣入佛教，开始进入整个显义道次第也好、隐义的也好，让我们进入这个学程的学习，这是多么值得庆幸的事情！大家千万要好好珍惜自己的善根，珍惜自己对于教法的这种信心、对于《般若》的信心、对于师父这样子讲《菩提道次第广论》建立的一个信心。这些都是非常稀有的因缘，大家要好好地努力下去！ [06′03″]