Lecture No. 0100

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中文

Global Lamrim II

Lecture No. 0100

Tape -

Date: 2019/03/14 ~ 03/17

Outline: Foundation

 Topic: Prologue – Veneration at the beginning of the commentary

English Lamrim Vol. 1, Pg 33

Introduction to the Four Interwoven Annotations Vol 1 P63-LL4 ~ P68-L6

Now let’s look at the Introduction to the Four Interwoven Annotations. Please turn to page 63 of the Chinese text. Let’s read the red, blue and black prints. [00′13″]

It states, “Next is a praise to the teachers of the guru – Namka Gyeltsen, Sang-bo, etc. [v.3 p.372]: it is like reviewing all scriptures thus knows as the limitless. (There are no confines, it is seen as “limitless”. Since it is the most sublime of all, it is known as Buddha’s teachings.)”

The “most sublime” is to describe Buddha’s teachings.

“The eye encompasses the stages of the path and virtuous teachers; it consists of the path of three types of persons as well as Buddha’s precious teachings on them, so their true intent can easily be obtained and practitioners can get the utmost benefit of attaining enlightenment. Understandably, such teaching is like a stepping-stone or a pier for those who are endowed with virtuous roots to board the ship and traverse the ocean of cyclic existence. Because of such teaching on the stages of the path, and because of the great compassion of virtuous teachers, practitioners are spontaneously moved by it. Virtuous teachers skillfully guide disciples based on their mental capacity and predisposition toward the three types of persons and facilitate their spiritual training all the way to Buddhahood. They abide by the teaching on the stages of the path at anytime, anyplace; by scrupulously studying, contemplating and meditating, they rigorously reveal all the precise intent of Buddhas’ teachingI pay homage to these venerated virtuous teachers. This verse is a praise dedicated to all gurus in the lineage.” [01′14″]

Let’s go over Rinpoche’s introduction. Venerable Yu annotated: “Next is a praise to the teachers of the guru.” “The guru” here refers to Master Tsong-kha-pa; Venerable Yu used this term to show his utmost respect for Master Tsong-kha-pa. Where did Master Tsong-kha-pa receive the transmission on the stages of the path? It was from the eminent master Lhodrak Namka Gyeltsen and the great Khanpo Sang-bo. Master Tsong-kha-pa learned the teaching on the stages of the path from these gurus; thus, while composing the Lamrim, he paid homage to his own gurus who passed the stages of the path to him. [01′56″]

In the prologue, “the eye for viewing all the limitless scriptures;” this “limitless” means boundless. “It is like an eye for viewing all the Buddha’s teachings on the stages of the path and virtuous teachers.” But what does this “eye” refer to? “It can be interpreted as the stages of the path.” Take notice! This is one explanation. “As well as one’s virtuous teachers,” [which is another explanation.] “The fortunate,” [as in the prologue v.1 p.33 “Illuminate for the fortunate the gateway leading to liberation”], refers to the ones with virtuous tendency indoctrinated to liberation and omniscience. The line “like a stepping-stone or a pier for those who are endowed with virtuous roots to board the ship and traverse the ocean of cyclic existence;” the “pier” is the dock. The “stepping-stone” originally means a dam or the raised steps, but here it also refers to the dock. This statement means that the fortunate ones endowed with virtuous roots set off from here, which is the most excellent starting point to traverse the ocean of cyclic existence. This is to praise virtuous teachers, the stages of the path, as well as Buddha’s excellent teaching on the three types of persons. Why is that so? It is because the stages of the path is what virtuous teachers, and only they themselves can pass this lineage to us. [03′06″]

So what does the stepping-stone or the pier signify here? It signifies “the three types of persons of the path as well as Buddha’s excellent teachings on them,” as annotated by Venerable Ba. If we include the annotations from Venerable Mia, this statement may indicate both the stages of the path and the virtuous teachers; the stages of the path comprise the three types of persons [v.1 chapter 8] and the scriptures elaborating them. You may wonder what is the difference between the three types of persons and the scriptures that elaborate on them? Here, it can be taken as: the three types of persons refer to the realised attainment arising within the mental stream; it is the attainment of the sublime teaching. The scriptures elaborating them are the scriptural attainment of the sublime teaching. [03′54″]

The line “so their true intent can easily be obtained and practitioners can get the utmost benefit of attaining enlightenment” is annotated by Venerable Mia. “Easily be obtained” suggests by upholding the practice of the three types of persons, one would not be diverted and would easily advance to Buddha realm. To “get the utmost benefit of attaining enlightenment” means by upholding the practice of the path of three types of persons, one would be able to achieve the state of Buddhahood. “Because of such teaching on the stages of the path” means that the excellent teaching is pure and virtuous. The sentence, “Because of the great compassion of virtuous teachers, practitioners are spontaneously moved by it,” indicates that the great compassion of Buddhas and Bodhisattvas is spontaneously streaming forth. Based on the mental capacity and indoctrination of the disciples, the virtuous teachers guide the disciples with the commensurate three types of persons of small, middle, and great capacities; where will the virtuous teachers guide them? To Buddhahood! In order to guide all sentient beings to Buddha Dhatu, virtuous teachers apply every skillful means to impart the teaching. They skillfully abide by the teaching of the path of the three types of persons at anytime, anyplace. By scrupulously listening, contemplating and practicing, they rigorously reveal the precise intent of Buddha’s teaching. We should venerate such virtuous teachers! “Rigorously reveal“ means to reveal the teaching on the stages of the path through listening-contemplation-practice, so disciples can comprehend what they didn't understand before and know how to practice after the teachers explained the stages of the path to enlightenment; this is what “rigorously reveal” means. Moreover, there is also the embedded meaning of enhancement; but what to enhance? It is to enhance the attainment of the listening-contemplation-practice. In the mundane world, if someone introduces us a way to make money, and by following such advice, we made a big fortune, absolutely bountiful and inexhaustible. Similarly, virtuous teachers, who are skillful in revealing the means and make it easy for us to advance on the path to liberation and omniscience, just like they bestow us a wish-fulfilling gem. Such a wish-fulfilling gem can free us from all suffering and bless us with the most laudable happiness. Such happiness is not contaminated with suffering from afflictions. Once we achieve this happiness, it will last unceasingly on and on; this is the utmost benefit bestowed from virtuous teachers to us, so what is the utmost benefit? That is the guidance to the most laudable happiness! [05′53″]

A further question follows: “‘I bow with respect to the teachers;’ does this suggest that there are virtuous teachers other than Master Atisha, who upheld the convergence of the three lineages of the Profound View, Extensive Deeds, and Great Deeds?” In fact, this has been discussed before [during previous teaching from Rinpoche’s to me], but I didn’t quite follow at that time; so I asked again. And Rinpoche said, “The homage is primarily for Master Tsong-kha-pa’s teachers – Namka Gyeltsen and Sang-bo. The teaching on the stages of the path passed down from Namka Gyeltsen was actually from the Lamp for the Path to Enlightenment, authored by Master Atisha.” [06′17″]

Then, someone said, “Ah, I got it! I thought the path of the three types of persons was taught only by Master Atisha; why is other masters from other school explaining it as well?” Of course, I no longer have such doubt now. Someone continued, “Aren’t these two explanations of the stages on the path the same?” Rinpoche replied, “The teaching on the stages of the path is passed down from one’s own gurus. Master Tsong-kha-pa did not invent the stages of the path himself; rather, it was passed down from generation to generation starting from Master Atisha all the way to Master Tsong-kha-pa’s teachers – Honourable Namka Gyeltsen and Sang-bo. Therefore, the verse is primarily homage paid to Master Tsong-kha-pa’s gurus.” [06′47″]

Then I posed another question: “Rinpoche, if the homage is paid to one’s gurus, then ‘viewing all’ in the very first statement, ‘The eye for viewing all the limitless Buddha’s scriptures’ seems to imply that he has seen it all; however, exactly what has he seen? Is it the entire teaching from Buddha?” Rinpoche said, “Right, correct, exactly! Through the stages of the path, all the 84,000 teachings can be comprehended easily; it is like seeing it all with one’s own eyes. Generally, this is what it meant.” Then Rinpoche continued, “The word ‘eye’ can be interpreted as both the stages of the path as well as virtuous teachers.” These are some of the discussions. [07′15″]

Later, Rinpoche continued, “In this verse, paying homage to one’s gurus means paying homage to not only one’s gurus but also all gurus. The ‘eye’ in the ‘the eye for viewing all the limitless Buddha’s scriptures’ should be interpreted as the stages of the path and the virtuous teachers. The virtuous teachers here specifically refer to one’s own gurus. However, the ‘venerated virtuous teachers’ refers to venerating all virtuous teachers that one has come into contact with because of the Dharma related karmic links; thus, one pays homage to all virtuous teachers!” Then, Rinpoche explained further, “To praise the stages of the path is also to praise one’s gurus! Who passed the teachings on the stages of the path to you? It is your gurus who passed down the teaching to you! The verse connotes both meanings. Hence, that is why in the previous annotation we mentioned both ‘the stages on the path and the virtuous teachers’.” Here the focus is on the elucidation of the word “eye” [in the prologue “the eye for viewing all the limitless scriptures”]; thus we pay homage not only to the stages of the path but also to all virtuous teachers. [08′02″]

While learning Dharma from virtuous teachers, I discovered, with deep impression, that all virtuous teachers of mine always uphold profound gratitude toward their own gurus. That was a kind of perpetual deep heartfelt affection. I heard Rinpoche mentioning his first teacher who taught him the Ornament of Clear Realization, the other teachers who taught him various scriptures, and those teachers who helped him in his study when he was young. I remember meeting Rinpoche when I was very young, he said, “Actually, my guru was an ordinary monk, not well known at all; however, all of my learning and meditation practices were all from his kind blessings!” At that time, I did not understand the meaning of lineage and had just begun my study with him, Rinpoche was extremely moved when he mentioned this to me. I was very touched by his expression. His vivid   expression impressed me so deeply that till this day, that moment remains clear and distinct in my mind. [08′58″]

As such, when we encounter the lineage, lineage master would pass on to our mental stream their profound gratitude, veneration towards their gurus, and the kind blessings from their virtuous teachers. Thus we have to supplicate to our virtuous teachers properly with sincere veneration, then we would have all the blessings and endless source of motivation for the learning of Dharma! [09′26″]

The prologue is the summation of the entire content of the Lamrim; though the prologue is not lengthy, but its intended meaning is very profound! Rinpoche often said, “The study of the prologue is mainly to develop faith. Once the faith is developed, the aspiration to learn all the categories of the teaching will arise easily.” This requires constant contemplation and constant practice, faith can thus be cultivated. By recalling the good qualities of virtuous teachers and appreciating their kindness, faith can be developed. Rinpoche specifically emphasized this key point; many virtuous teachers also put a lot of weight on the cultivation of our faith. There are lots of analogies applied in many scriptures to praise the good qualities of having faith. Thus be able to transform our mind while listening and studying, that is the best effect, generating joyfulness within us and being moved! [10′15″]

Why is developing faith in our gurus that important? Once the faith is developed, one is able to receive the blessing from the Three Jewels. The guru is the overall aggregate of all Buddhas. Through the cultivation of faith in the gurus and expressing appreciation for their profound kindness, one is able to obtain liberation and omniscience; this is the greatest kindness and such great benefit cannot be compared with the short term benefits that are right before our eyes at the moment. If one finds fault with the gurus and by constantly doing so, wrong view would arise very easily. Once the wrong view is formed, the blessing from the virtuous teachers can’t be obtained! Virtuous teachers are endowed with many good qualities, which one cannot just casually claim: “Ah! Virtuous teachers have many good qualities.” We should repeatedly observe and contemplate the intended meaning along the verses of the prologue. That is, to contemplate it over and over again, think deeply with concentration, ponder over with rapt attention. If we are able to develop faith in the virtuous teachers, our study of the Lamrim will have great significant meaning! The most exalted meditation practice is nothing but this! [11′23″]

Eng

【全球广论 II 讲次: 0100】

讲次 0100

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 -

日期 2019/03/14 ~ 03/17

广论段落 P1-LL2 遍视无央佛语目……敬礼此诸善知识

入门段落 第1册 P63-LL4 ~ P68-L6 其次赞叹尊师自身之亲传上师……就是道次第和自己的善知识。

我们现在要看《四家合注入门》，所以请大家把书翻到六十三页，还是要看那个红字、蓝字和黑字的部分。 [00′13″]

说：[其次赞叹尊师自身之亲传上师——虚空幢及法依吉祥贤等：犹如遍视﹝无边故为无央。﹞﹝一切语中最为胜，故为佛语。﹞]

这个[最为胜]是解释佛语的。

[目之道次第与善知识，三士道次以及诠说彼诸至言，易于趣入复赐大义，是故犹如贤种趣脱之度越轮回大海最胜阶磴或津梁，而于如此道次第，因由大悲愍撼动其心，令无自在，善巧于依所化心志三种次第，引导直至佛地之方便，一切时处依道次第之门，由闻思修而善开显一切至言文义，敬礼此诸善知识。此为礼敬其余此法诸上师。] [01′14″]

我们下面看仁波切的讲记。语王大师注解说：[其次赞叹尊师自身之亲传上师]，[尊师]，指宗喀巴大师，是语王大师对宗大师的敬称。宗大师是从何处听闻道次第的呢？洛札大成就者虚空幢上师，和依怙大堪布——[法依吉祥贤]。宗喀巴大师从这些上师听闻了道次第，所以他在造《广论》的时候，礼敬自己的亲传上师。 [01′56″]

[遍视无央佛语目]，[无央]就是指[无边]，[犹如遍视一切佛语目之道次第与善知识]，这个[目]到底是指什么呢？ [应该理解为道次第]，注意！这是一种解释，[和自己的善知识]。 [贤种]就是贤善种性，趣往解脱和一切遍智。 [度越轮回大海最胜阶磴或津梁]，这个[津梁]是指码头。所谓的[阶磴]，本来是指河坝、高起的台阶，但这里也是指码头；这句的意思是具有贤善种姓者从这里出发，这是能渡越轮回大海最殊胜的入口，是在赞美善知识，也可以说是在赞美道次第、三士道次以及诠说彼诸至言。为什么这样讲呢？因为道次第是善知识——也只有善知识——能够传承给我们的。 [03′06″]

那么这里的阶磴或津梁指什么呢？就是[三士道次以及诠说彼诸至言]，这是巴梭法王的注解。如果再加上妙音笑大师的注解，这句话可以指道次第与善知识，道次第的部分就包含了三士道次及诠说三士道次的经论。大家可能想说：三士道次及诠说三士道次的经论，有什么差别呢？在这里可以理解为，三士道次就是指内心中生起了三士道的证德，是证正法；诠说三士道次的经论，就是教正法。 [03′54″]

[易于趣入复赐大义]，这是妙音笑大师的注释。 [易于趣入]，是指如果修持三士道次第的话，不会走入错道，非常容易趣往佛地。 [复赐大义]，是说如果修持三士道次的话，能够获得佛果位的大义利。 [于如此道次第]，对这样清净的至言，[因由大悲愍撼动其心， 令无自在]，就是佛菩萨由于大悲心不能自在。依一切[所化]的众生的[心志]，结合着下、中、上三士夫的根基，三种次第，引导到哪里呀？直至成佛、佛地的所有方便，而作善巧地宣说。这样善巧地于[一切时处依]三士[道次第门，由闻思修而善开显一切至言文义]，敬礼这样的善知识！所以[善开显]，就是由闻思修而开显道次第的修持，令未解的能够解，以前不懂道次第的修持，上师宣说之后懂了修持​​，就是[善开显]。另外这里边还有增广的这个意思，增广什么呢？闻思修的证德。如果在世间的话，有人给我们介绍了一个赚钱的方式，而我们就用这个赚了万贯家财，简直是取之不尽，用之不竭；而善知识，善于开显能够趣入解脱道和一切智智的方便，就像赐予我们一个如意宝，这个如意宝可以解脱所有的悲愁，赐予最殊胜的快乐。而这种快乐，没有痛苦烦恼的染杂，一旦得到这种快乐，将永远不停息地绵延下去，这就是善知识赐给我们的大义，大义是什么？就是最胜的快乐！ [05′53″]

后面又有问题了！说：[“敬礼此诸善知识”，是指除了深见派、广行派、伟大行派，和汇集三派的传承者阿底峡尊者之外的善知识吗？]这个前面都讲过了，当时我没听明白，我又来问。然后仁波切说：[主要是顶礼宗喀巴大师自己的上师——虚空幢及法依吉祥贤。虚空幢所传的道次第，实际上就是阿底峡尊者所传的《菩提道炬论》。] [06′17″]

然后某人就说：[啊，那弟子明白了！我想这三士道，好像只有阿底峡尊者明白地阐述出来，怎么又有一派祖师阐述出来了？]当然现在我不会有这样的疑问了。还说：[好像都是道次第？]然后仁波切说：[道次第是自己的上师传持下来的。道次第也不是宗喀巴大师自己创造出来的，而是从阿底峡尊者一代一代这样传下来，一直传到他自己的上师——虚空幢尊者和法依吉祥贤尊者，所以在这里面主要是顶礼自己的上师。] [06′47″]

然后说：[师父，如果是顶礼自己的上师的话，那第一句“遍视无央佛语目”，“遍视”是好像这一切他都看见了，他看见的是什么呢？整个佛陀的语教吗？]仁波切说：[对、对、对！透过道次第，八万四千的法门都容易理解，就像自己的眼睛一样，大体就是这个意思。]然后说:[“目”在这里面有一个解释，就是道次第，还有一个就是善知识。]这里面就是一些讨论。 [07′15″]

后来仁波切又说：[对于自己的上师礼敬这个偈子，要把自己的上师和一切上师都摄入其中。观视佛语的“目”，要理解为道次第与善知识，善知识是指自己的上师。而“此诸善知识”，指礼敬一切有结法缘的善知识，礼敬一切的善知识！]后来师父又说：[赞叹这个道次第，也是赞叹自己的上师啊！道次第，这个道次第谁来给你传呢？就是上师传的呀！需要具足这两个涵义。所以之前的注解也有提到“道次第与善知识”。]这里边还是解释那个[目]字，就是道次第和自己的善知识要一并礼敬的意思。 [08′02″]

跟随着善知识们学法的时候，会深刻地发现自己的善知识他们对自己的上师，都有着非常深刻的感恩心，应该说永铭肺腑那样的一个感动。以前听仁波切讲最初教他《现观》的老师，还有讲教他很多经典的老师、小的时候帮他学习的老师。我记得在很小的时候遇到仁波切的时候，仁波切说：[其实我的上师是一个普通的僧人，没有什么名气，但是我所有的修行的来源都是他恩赐的！]那个时候我还不了解传承，才刚刚开始跟仁波切学习，仁波切就非常非常感动地跟我讲了这句话。当时因为仁波切的表情让我印象很深刻，所以直到现在还历历在目。 [08′58″]

所以当我们接触到这个传承的时候，传承师长就会把对上师一份感恩、满满的感恩、深深的尊敬，还有从上师那里来的加持力，传递到我们的身心上。所以在学习的时候，要注意跟自己的善知识好好地祈求，要恭敬虔诚，这样可以得到所有学法的加持力，乃至源源不绝的动力！ [09′26″]

〈皈敬颂〉可以总摄整本论的内涵，字数不多，但义理很深！仁波切常说：[学习〈皈敬颂〉主要是要生起信心，生起了信心之后，后面的法类就很容易生起。]要再再地思惟、再再地修才能够生起。透过忆念善知识的功德、随念深恩，才能生起。仁波切特别特别强调这一点，很多善知识也极为重视我们的信心。在很多经论里都用大量的譬喻赞美信心的功德，所以我们在听闻和学习的时候，最好能够转变内心，能令内心发生欢喜、发生感动！ [10′15″]

为什么对上师生起信心那么重要？生起信心，可以得到三宝的加持。上师是一切诸佛的总聚体，透过对上师修习信心、随念深恩，能够获得解脱、一切智智，这是最​​大的恩德，不是给我们一点点眼前的利益所能相比的。如果对上师习惯观察过失、常常观察过失，是很容易生起邪见的。如果生起了邪见，就得不到加持！善知识有很多功德，不是这样随便讲讲说：[啊！善知识很有功德。]应该再再地观察思惟，沿着〈皈敬颂〉的文句义理，多次反覆地思考、专注思考、凝神思考。如果我们能对善知识生起信心的话，那我们学习《广论》就太有意义了！最殊胜的修行方法就是这个！ [11′23″]