Lecture No. 0083
Global Lamrim II
Lecture No. 0083
Tape no. -
Date: 2019/01/14 ~ 01/16
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
Vol. 1 of Four Interwoven Annotations P59-LL6 ~ P60-L4
[*And dvipa means “island” or “continent” in Sanskrit.]
Up to this point, would you all form the same sincere veneration toward these two Bodhisattvas as what is described in the text? As we have just discussed, these two Bodhisattvas composed commentaries, expounding the profound Perfection of Wisdom Sutra line by line and word for word with detailed explanations. After reading their commentaries and if we go back to read the Perfection of Wisdom Sutra again, we would discover that we would never be able to understand its intended meaning [like how the commentaries explained] on our own. [In other words,] if the Bodhisattvas had not written commentaries and explained the Prajna, even if we look at the Perfection of Wisdom Sutra with our eyes, we would not be able to comprehend the true intended meaning. Thinking of this, we would certainly pay veneration to the Bodhisattvas who composed the commentaries on the Perfection of Wisdom Sutra. Is this a sense of sincere veneration in our mind? Or is this a kind of immeasurable gratitude? Or this veneration is out of our fear of missing this golden opportunity of learning it? We are very, very fortunate to have encountered such commentaries explaining the Perfection of Wisdom Sutra. Since what these Bodhisattvas accomplished can benefit self and others in the same way as majestic, they are praised for having majestically dignified the Jambudvipa. [01′47″]
The Perfection of Wisdom Sutra is the most important scripture among all the scriptures Buddha imparted. In this sutra, Buddha specifically advised Venerable Ananda, “It is a minor transgression if one forgets the teaching from other scriptures. However, it is a major transgression if one forgets even a single statement in the Perfection of Wisdom Sutra!” Hence, based on this exhortation from Buddha, we can tell how much emphasis Buddha placed on the Perfection of Wisdom Sutra. In the Analysis of Ornament for Clear Knowledge, Mastere Miao Yin Xiao quoted from an India commentator’s works to validate this. It says, “Out of all the 84 thousand Dharma essences, the most respectable, the most honourable, the most laudable, and the most wonderful one is the Perfection of Wisdom Sutra.” Hence, we can see that Buddha placed a lot of emphasis on the Perfection of Wisdom Sutra which he had imparted. Similarly, all the great commentators also placed great emphasis on the Perfection of Wisdom Sutra. Then, why does the Perfection of Wisdom Sutra carry so much weight? You can all ponder on it. [03′39″]
What was the actual purpose for Buddha to come to this world? We must contemplate it from the perspective of understanding the true nature of the most afflictive suffering in the world. The actual purpose that Buddha came to this world is to help all sentient beings eradicate all afflictions and liberate them from cyclic existence. Why do they need to eradicate afflictions? It is because afflictions bring about sufferings; in order to remove afflictions and to be free from cyclic existence, they must attain the experiential knowledge of wisdom of emptiness. Among all the scriptures Buddha imparted, the Perfection of Wisdom Sutra is the one Buddha applied thorough and extensive reasoning to illustrate the wisdom of emptiness. Understandably, the Perfection of Wisdom Sutra is also known as the Mother of all Conquerors, the King of all Sutras! [04′28″]
After Buddha attained the state of ultimate enlightenment, he knew that his realization of the wisdom of emptiness couldn’t be comprehended by ordinary beings. Hence, he sat there quietly for 49 days without imparting any teachings. Not until through Brahma’s repeated supplication did Buddha then begin to give the teaching of the Four Noble Truths to the first group of 5 Bhiksus. Do you know when Buddha began imparting the Perfection of Wisdom Sutra? It was the following year that Buddha imparted the Perfection of Wisdom Sutra. Let’s think about it, there were many followers at Buddha’s time, and they were able to comprehend the intended meaning of what Buddha imparted on the Perfection of Wisdom Sutra. However, later due to the degradation of sentient beings‘ level of understanding, without the explanations from the two trailblazers on Buddha’s teaching, it would be very difficult for those who got to learn later to delve into the intended meaning of the Perfection of Wisdom Sutra. [05′35″]
Buddha prophesized that Nagarjuna Bodhisattva and Asanga Bodhisattva, were the 2 Bodhisattvas who would be able to proficiently explain Buddha’s intended meaning without having to rely on any commentaries composed by others. Buddha’s prophecy regarding Nagarjuna Bodhisattva, the Sutrayana part, is recorded in the Lankavatara Sutra, it says: “To the south, there would be this eminent Monk named Naga, which means to penetrate both the eternalism and the nihilism reasoning. He would delineate the profound teachings that I have discoursed, achieve the extreme level of blissfulness and being reborn in the joyful realm.” As for the Tantrayana aspect, it also states in the Tantric teaching: “Four hundred years after I entered the Nirvana, there would be a Monk with the name of Naga to provide faithful benefits for the teaching. He would attain the extreme state of blissfulness and live for 600 years. And he would also have great achievement. He is thoroughly erudite in commentaries as well as the true meaning of the emptiness; the moment he departs this life, he would be reborn into the joyful realm. And eventually [he will] achieve the full awakening of all aspects as the Buddha.” This prophecy indicated the name of Nagarjuna Bodhisattva, who, 400 hundred years after Buddha entered the Nirvana, would be able to penetrate both reasoning of eternalism and nihilism, promulgate Buddha’s teaching, live up to 600 years of age, and eventually be reborn into the joyful realm (Pure land). [07′10″]
The Buddha’s prophecy of Asanga Bodhisattva was also recorded in the same Tantric scripture: “Nine hundred years after my Nirvana, there is a monk named Asanga, who is skillful in composing commentaries. He is proficient in discriminating between the provisional meaning and the final definitive meaning of the sutra, nuances in various aspects of knowledge, as the great commentator in this world. His commentaries are known as the Mother of Guidance; through the power of mantra, he is known as the one endowed with wisdom. He would preserve the teaching for a long time, and he is able to comprehend the meaning of the scriptures. He will live up to 150 years of age and will be reborn in the heavenly realm.” Buddha made a prophecy in this verse that 900 years after he went into Mahaparinirvana, Asanga Bodhisattva would manifest himself as a monk. And Buddha stated clearly in his prophecy what commentaries Asanga Bodhisattva would compose as well. [08′02″]
Based on the Madhyamaka perception, Nagarjuna Bodhisattva explained the meaning of emptiness mentioned in the Perfection of Wisdom Sutra, while Asanga Bodhisattva explained the Perfection of Wisdom Sutra from the perspective of the Yogacara* concept of the three-absence-of-nature. Nevertheless, both Madhyamaka and Yogacara scholars agree that the Perfection of Wisdom Sutra is the most prominent sutra of all the scriptures! With the explanations on the Perfection of Wisdom Sutra from the two trailblazers, the students in the later generations thus have a proper path to explore the hidden meanings imparted by Buddha in this sutra. That is, based on the teaching from the Perfection of Wisdom Sutra, in which we the disciples can analyze the root cause of suffering, and thus meditate on the practice to be free from this root cause of suffering. Among all the commentaries from the two trailblazers, with regard to the explanations on the Perfection of Wisdom Sutra, Nagarjuna Bodhisattva composed the Great Treatise on the Perfection of Wisdom to explain the Perfection of Wisdom Sutra in 25,000 Lines, word for word. Nagarjuna Bodhisattva also composed the Treastise on the Middle Way, one of the six Madhyamaka commentaries, which systematically focus on explaining the meaning of wisdom of emptiness. Some venerables in our monastery have finished memorizing these six Madhyamaka commentaries. Although the texts are not voluminous, it is not easy to memorize them. Nevertheless, it is worth the effort to do so. Even after they have memorized them, the venerables often meditate on the meaning concerning the wisdom of emptiness whenever their time permits, moments like taking a walk around the forest or on the way from the dormitory to the classroom. Constant reflection on what has been learned is extremely important! [09′31″]
[* Yogacara 唯識 concept of the three-absence-of-nature:
Parikalpita: the formation relies on external factors/other dependents, 依他起
Paratantra: grasping on what was understood/fully conceptualized, 遍計執
Pariniṣpanna: actual completion/fully accomplished, 圓成實]
Asanga Bodhisattva composed a commentary of 20,000 verses, in which he thoroughly explained the Perfection of Wisdom Sutra in 25,000 lines. Separately, in the Levels of Yogic Deeds – Compendium of Determinations, Asanga Bodhisattva also illustrated the meaning on the three-absence-of-nature. Hence, all these commentaries became the most valuable resources for Buddha’s disciples to study Buddha’s Perfection of Wisdom Sutra in the generations to come. [09′57″]
As we look back in history, about 1800 years ago in the Eastern Han dynasty, [there were two monks:] a monk named Lokaksema from Yue-zhi in Central Asia, and the other monk from India. They co-authored a commentary on the path of cultivation of the Perfection of Wisdom Sutra, which became the first Chinese Prajna translation. Also, during the time of Wei, Jin, and North-South dynasties in China, the translators from Central Asia also gradually translated several Prajna scriptures etc. Among them, during the Wei-Jin dynasties, there was the Pañcaviṃśatikā-prajnaparamita. Master Dao-an (312 AD ~ 385 AD) and many great masters had imparted and explained the Pañcaviṃśatikā-prajnaparamita, and because of their teaching, this sutra was widely spread for more than one hundred years. About 1600 years ago, Master Kumarajiva (344 AD ~ 413 AD) established the translation academy and extensively reorganized the translation of the Maha-prajnaparamita Sutra. Thus, the translation of this sutra excelled the previous version. Since then, Chinese land began to have a more complete and more precise translation of the Perfection of Wisdom Sutra. [11′06″]
【全球广论 II 讲次: 0083】
讲次 0083
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 -
日期 2019/01/14 ~ 01/16
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 P59-LL6 ~ P60-L4 所谓[赡部树所表征之赡部洲]……此二大车的双足之下。
学到此处，不知道诸位的心里会不会如同文义所讲的那样，生出一个真实礼敬两位菩萨的心？就像刚才我们讲的，那么难以企及的《般若》密意，这两位菩萨写了论，把《般若经》的一个段、一个句、一个句这样去解释，解释得非常详尽。看了他的解释之后，再看原文的《般若经》，会发现在原文的《般若经》里自己如何也看不出这样的涵义。如果没有菩萨们造释论去解释《般若》的话，就是眼睛看见《般若经》了，但是我们也无法看到它的内义。所以这个时候再想到礼敬为《般若经》造释论的菩萨，内心说是礼敬吗？还是无比地感恩？还是万分地珍惜，唯恐失去这个机会？非常非常幸运值遇了能够解释《般若经》的这样的释论。因为他们能够成办自他二利，就有如庄严一样，所以才赞美是赡部洲的庄严。 [01′47″]
在佛陀所说的一切的经典当中，《般若经》是最重要的经典。佛陀在《般若经》中，特别嘱咐阿难尊者：忘失了其他经典的文句，其罪小小；但是如果忘记了一句《般若经》，过失极大！所以从佛陀的这句嘱托来看，可以看到佛陀对《般若经》的重视的程度。妙音笑大师在《现观辨析》里边，引证了印度的法友论师所著的《明显句论》中说：[在所说的一切八万四千法蕴当中，最尊、最上、最胜、最妙，即是《般若波罗蜜多经》。]所以可以看出来佛陀他很重视自己所宣说的《般若经》，诸大论师也同样地很重视《般若经》。那么为什么《般若经》是如此重要呢大家可以考虑一下。 [03′39″]
佛陀来到世间真正的目的到底是什么呢？这一定是从这个世界的最痛苦的真相开始思考。佛陀来到这个世间真正的目的，就是要众生断除烦恼、解脱轮回。为什么要断除烦恼呢？因为烦恼会产生痛苦；而要断除烦恼、脱离轮回，就一定要去证悟空性。在佛陀所说的一切经典当中，用最最广泛的理路来阐述空性的经典，就是《般若经》了。所以，《般若经》又被称为一切圣者之母、经中之王！ [04′28″]
在佛陀刚成道的时候，由于知道他所证悟的空性之法并不是一般的凡夫所能理解的，因此佛陀在四十九天内默然而住，都未曾说法。后来经由大梵天不断请法这样一个因缘，佛陀才开始为最初的五比丘宣说了四圣谛的法门。大家知不知道什么时候开始宣讲《般若经》的呢？就是在第二年，佛陀就宣说了《般若经》。大家可以想一下，在佛世的时候有很多正所化机，他能够领悟佛陀所说的《般若经》的内义，但是后来的所化机越来越下的时候，如果没有透过佛陀授记的二大车的阐述，后来的人是非常难以趣入《般若经》的内义的。 [05′35″]
佛陀授记了龙树菩萨还有无着菩萨，说他们是不需要依靠其他人所造的释论，凭借自己就能善巧地解释佛陀密意的这种菩萨。佛陀对龙树菩萨的授记，显教的部分是在《楞伽经》中说：[南方毗达婆，具德大比丘，其名称龙字，能破有无边。于世宣我教，无上大乘法，成就极喜地，往生极乐刹。]密教的部分，则在《妙吉祥根本续》中也有说：[如来我涅槃，经过四百年，有名龙比丘，对教作信益。获得极喜地，享寿六百岁，大明孔雀法，彼亦得成就。通达诸论义，及无实真义，何时舍身时，往生极乐刹。最后决定证，正等正觉佛。]这授记里边把龙树菩萨的名字、在佛陀涅槃之后四百年能破有无边、宣说佛陀的教法、享寿六百岁，最后是往生极乐世界......这个都有授记。 [07′10″]
佛陀对于无着菩萨的授记，也是在《妙吉祥根本续》里说：[于我涅槃后，时已九百年，比丘名无着，善巧经论义。了不了义经，多门善分辨，成说世理主，善辨经论师。彼所著论述，名地之使母，彼由明咒力，将生为慧贤。为令教久住，能作摄经义，享寿百五十，圆寂生天界。]所以这里边说在佛陀涅槃之后九百年，无着菩萨出现，他是一位比丘，他会著述什么，也是授记得非常地清楚。 [08′02″]
龙树菩萨以中观见解释了《般若经》的空性之义，而无着菩萨则以三无自性性的唯识见解释了《般若经》，中观师和唯识师都一致地认为《般若经》是一切经中最重要的经典！透过二大车对于《般若经》的阐示，后世的弟子们才有一条正确的道轨能够去探究佛陀在《般若经》中所宣说的密意，就是依靠《般若经》怎么样去观察痛苦的根本，怎么去修链解脱这个痛苦的根本。在二大车著作的论著当中，关于《般若经》的解释，龙树菩萨就写了《大智度论》，逐字解释了《般若经两万五千颂》的经文；另外又写了《中论》等理聚六论，非常系统地专门解释空性的意涵。像我们寺院有一些法师背完了理聚六论，虽然它不是很厚、不是很好背，但是非常值得背。法师们背会了，常常再串习一下讲述空性的这样一个句义，比如走到林边啊，可以背一下；从这个寮房走到上课的地方，也可以背一下，常常串习啊，非常非常重要！ [09′31″]
无着菩萨，写了《两万颂实性决定论》，他完整解释了《般若经两万五千颂》。另外在《瑜伽师地论．摄决择分》这里边也详尽地阐述了三无自性性的意涵。所以这些论著，都成为了后世的佛弟子学习《般若经》的最重要的依据。 [09′57″]
回首历史啊，一千八百多年前东汉的时候，月氏国的支娄迦谶还有天竺的竺朔佛，他们共同译出了《般若道行品经》，它成为了汉土首度翻译出的《般若》经典。另外在魏晋南北朝的时候，西域的译师们也开始依次序地译出了《大明度无极经》、《放光般若经》，还有《光赞般若经》等《大品》、《小品》的《般若》。其中《放光般若经》在两晋的时期，经过道安法师等很多祖师的宣讲和阐述，一百多年间，《放光般若经》广弘一时。到了一千六百多年前，鸠摩罗什大师组织了译场，很有规模地重新翻译《摩诃般若经》，《般若经》的译本就超过了之前的译本，所以从那个时候汉地开始有了略微完备而且比前面更精准的《般若经》译本。 [11′06″]