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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″]

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″]

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″]

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″]