Lecture No. 0099
Global Lamrim II
Lecture No. 0099
Tape: 2B 23:11 ~ 25:30
Date: 2019/03/11 ~ 03/13
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Vol. 1, Pg 33
Vol. 1 of Master’s discourse handbook P61-L6 ~ P62-L7
Next, let’s listen to this verse:
I bow with respect to the teachers
Who, with deeds of skill in means moved by loving concern,
Illuminate for the fortunate the gateway leading to liberation,
The eye for reviewing all the limitless scriptures. [00′12″]
Then, besides the masters in this lineage, other associated virtuous teachers are introduced in the next stanza.
I bow with respect to the teachers
Who, with deeds of skill in means moved by loving concern,
Illuminate for the fortunate the gateway leading to liberation,
The eye for reviewing all the limitless scriptures.
Besides the masters of the past mentioned in the lineage, many associated virtuous teachers were all included as well. And what are those essential requisites for being virtuous teachers? The “all” in the “reviewing all” means overall, without any individual preference. Toward what do they exhibit no individual preference? Toward “limitless scriptures”: this includes scriptures taught by all Buddhas – teachings from all Buddhas. [All these great teachers in the lineage] comprehended the perceptions of the “fortunate” ones, namely, those endowed with Buddha nature. We often refer to them as adapts at the three virtuous levels and the ten stages of sages, or those with genuine virtuous roots that have already traversed on the Mahayana path. Thus “the gateway to liberation” represents the Mahayana patriarchs endowed with these qualities. Due to his compassion, [Lama Tsong-kha-pa] applied various skillful means to elucidate the laudability of Buddhas and Bodhisattvas – those virtuous teachers who gave us teachings and guidance. This is the veneration, meaning by paying veneration we beseech blessings and eliminate obstacles; on the other hand, it indicates the lineage that reveals the objects of our veneration.
So if we are serious about learning Buddha Dharma, the most important aspect, as mentioned earlier, is to rely on virtuous teachers. What is a virtuous teacher? We will cover it in great detail later. However, we need to truly recognize that without wisdom we will not be able to distinguish who is a virtuous teacher. One easy way that we can do is, in other words, what his genealogy is. What is his lineage? This aspect should not be a laughing matter. With this approach, there is no need to apply discerning wisdom. If we can trace the lineage of the teacher, the teacher thus identified is definitely the virtuous one endowed with perfect qualities. Therefore, [Lama Tsong-kha-pa] briefly specified this point here, and this alone makes Lamrim so exalted; that’s that. [02′33″]
Well! Let’s take a look at how Master explained this paragraph. He said, “many associated virtuous teachers were included.” Take note! Master said, “those essential requisites for being virtuous teachers;” they are all eminent virtuous teachers! What are those essential requisites? One of them is the “reviewing all” meaning all-encompassing realization without attachment, what is it? “all the limitless scriptures”. “The limitless scriptures” refers to the scriptural teachings from all Buddhas. How many scriptures are there from all Buddhas? All the scriptures circulating in our human world, the scriptures that are not lost in our Jambudvipa continent, even all those scriptures in many different worlds [in Buddhist cosmology], was it all reviewed by them? [03′13″]
Previously, I have discussed this question with the venerables. When I asked, “Have they reviewed all the scriptures?”, with regards to this question, a venerable replied, “The stages of the path to enlightenment can summarise the gist of all of the Conqueror’s scriptures, being conversant about the stages of the path can also be considered as a form of reviewing all scriptures” Another venerable replied, “The lineage masters being venerated in the prologue of Lamrim are mainly the masters in the lineage of the stages of the path to enlightenment. Hence, the verse praising the various great virtuous teachers for reviewing all the limitless scriptures, logically stems from the praises made to the lineage masters in the stages of the path, for being adept at the stages of the path.” [03′46″]
In the Notes on Lamrim Teaching, written by Master Hui-hai, there is also this paragraph. Speaking of Master Hui-hai, he was born during Qian Long period in Qing dynasty. He was a great practitioner at Labrang Monastery, being honored as the purest and most complete gem in the entire Gelug lineage for oral transmission. Labrang Monastery upholds a very strict and pure standard towards its lineage. It is mainly dependent on the practitioners’ practice of relying on the guru. If there is any slight disagreement with the guru or violation of the commitment to the guru (from a practitioner), then people would not beseech teachings from him. The Tantra works composed by Master Hui-hai is used as the text in the Tantric colleges of Gyuto [upper Tantric college] and Gyudmed [lower Tantric college]. Master Hui-hai was such a kind of lineage master. In his Notes on Lamrim Teaching, he quoted from the 2nd Master Jamyang. [04′50″]
As for the 2nd Master Jamyang, not sure if everyone is aware, Labrang Monastery was built by the first Master Jamyang. The 2nd Master Jamyang is in the same era as Imperial Preceptor Janggya, and the biography of the 6th Panchen was authored by the 2nd Master Jamyang. Long-duo Lama Rinpoche once said, “Back then in Tibet, the classic figure with the spirit of enlightenment was Yong-jin Pandit, whereas the classical one who achieved the wisdom of emptiness was the 2nd Master Jamyang.” In the Notes on Lamrim Teaching, it was mentioned that: “While the 2nd Master Jamyang was imparting the Easy Path, he once said, ‘To thoroughly transmit the guidance of the Easy Path requires more than one month. But I am too busy, I am afraid that I don’t have the time. Nonetheless, if I can transmit the entire guidance of the stages of the path, it represents receiving guidance on the eighty-four thousand Dharma teachings. If one can teach and listen to the stages of the path, then he can teach and listen to the eighty-four thousand Dharma teachings. If one can recite the entire stages of the path, it is equivalent to reciting the eighty-four thousand Dharma teachings.’” Master Hui-hai thus said, “On the comments mentioned above, if one is able to truly contemplate properly, then every statement in Lamrim is imbued with the practice of the eighty-four Dharma teachings.” [06′12″]
Is it really possible to reach the state of “the eye for reviewing all the limitless scriptures?” How to achieve it? What is your answer? Everyone can also observe and contemplate on this. [06′24″]
Then going on to explain “Illuminate for the fortunate the gateway leading to liberation.” The great lineage masters, bound by their great compassion; they used various skilful means to help the ones who are truly endowed with the virtuous roots to cultivate the path to enlightenment. Thus we pay homage to these virtuous teachers. [06′46″]
Next, Master raised a question in the next paragraph, “if we are serious about Buddha Dharma and want to learn it,” take heed! pay attention, don’t be distracted! “If we are serious about Buddha Dharma and want to learn it,” take note! Here comes the word “serious” again. Remember that Master has also mentioned this in the previous tape*, saying, “if one is serious in learning from Buddha” The word “serious” appears, we need to think about it: Are we usually serious about learning Buddha Dharma? Or we are not that serious? [07′17″]
[*Teaching #26 & #27]
Master said, “So if we are serious about Buddha Dharma and want to learn it, the most important aspect … is to rely on virtuous teachers.” Master would later explain what is considered a virtuous teacher. However, for us who are beginners, how can we find a virtuous teacher? How to discern one? It is difficult, but Master said, “One easy way is….” Have you noticed that Master was guiding us? Master said, “in other words, what his genealogy is. What is his lineage?” Does this virtuous teacher come from an authentic lineage? This cannot be mistaken. If the virtuous teacher is endowed with pure authentic lineage, “If we can trace the lineage of the teacher, the teacher thus identified is definitely the virtuous one endowed with perfect qualities.” This is to ascertain that he is endowed with pure authentic lineage. In this respect, it should include various lineages of scripture knowledge of the sublime teaching and experiential knowledge of the sublime teaching! Hence, we can see that while Master was imparting the above verses, he was also telling us in various ways that: the most important key in studying Buddhism is definitely to look for virtuous teachers, and we must rely on the virtuous teachers. Then, to rely on virtuous teachers, we must be respectful to the lineage and learn about/from the lineage. Therefore, on this point, we can repeatedly observe ourselves: in my mind, have I paid extra, extra attention to the lineage and cherish the lineage? [08′38″]
【全球广论 II 讲次: 0099】
讲次 0099
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2B 23:11 ~ 25:30
日期 2019/03/11 ~ 03/13
广论段落 P1-LL2 遍视无央佛语目……敬礼此诸善知识
手抄页/行 第1册 P61-L6 ~ P62-L7 ( 2016 南普陀版：第1册 P61-L6 ~ P62-L7 )
手抄段落 那么再下面呢……也就是说本论真正殊胜之处，这样。
我们接着听[遍视无央佛语目，贤种趣脱最胜阶，悲动方便善开显，敬礼此诸善知识]这一个偈子： [00′12″]
那么再下面呢，除了这个正支以外，其他的相关的、旁边的一些什么人，下面那个偈。
遍视无央佛语目，贤种趣脱最胜阶，悲动方便善开显，敬礼此诸善知识。
除了这个正统的这个一脉相传的我这个师承以外，其他的相关周围的这些大善知识都在里头。而大善知识每一个的条件都是什么？ [遍视]，这个遍是普遍，他没有执着的。而是什么？ [无央]，一切诸佛的这个经教，一切诸佛的经教。他了解这个道理，而且都是[贤种]，种就是种性住，平常我们叫三贤十圣。真正具足善根，已经一定走上大乘路子的这个行者。所谓[最胜阶]，表示大乘的这样的那个祖师们。由于他这个悲心的关系，所以用种种的善巧来说明这个佛、菩萨殊胜的意义，教导我们的那些诸大善知识。这个是归敬，也一方面是归敬求加持、消业障，另外一方面表示这个传承，也让我们知所归趣。所以我们真正要学佛法的话，最重要的，刚才说你要得到善知识，那么什么叫善知识呢？后面会详细说明。可是这个里边，真正地要了解这个善知识，你没有智慧辨别不清楚。有一点容易的，换句话说他的世系如何？他的传承如何？这个东西大家不能乱的。这一点我们不必用智慧去辨别，你能够找到这个的话，确定都是圆满无缺的善知识。所以他这个地方也简单地说明了这一点，也就是说本论真正殊胜之处，这样。 [02′33″]
好！我们看一下师父对这一段的解释。说：[其他相关周围的大善知识在这里边]。注意哦！师父说：[大善知识每一个的条件]，这些了不起的大善知识哦！每一个条件都是什么呀？它这里边有个[遍视]，普遍的、没有执着的，都是什么？ [无央佛语目]。 [无央佛语]就是一切诸佛的经教。一切诸佛的经教到底有多少啊？流传在我们人间、我们南赡部洲没有散失的经教，乃至在很多个世界的那些经典，他们都遍视了吗？ [03′13″]
以前有跟法师们讨论过这个问题，当我提说：[遍视了吗？]提这个问题的时候，有法师回答说：[道次第能够总摄一切佛语的扼要，通达了道次第，也算是某种程度的遍视无央佛语。]还有一个法师回答说：[《广论》所皈敬的传承祖师，主要都是道次第的传承祖师，因此这里称赞诸大善知识遍视无央佛语，也应当是从这些道次第的传承祖师通达道次第的角度而做赞叹。] [03′46″]
在慧海大师所著的《广论讲诵笔记》里，也有这样一段。提到慧海大师，慧海大师是清朝乾隆时期的人，他是拉卜楞寺的大德，被誉为整个格鲁派耳传教授最清净、最完整的宝藏。拉卜楞寺是对传承要求非常严格、非常清净的，这里主要就是看他的上师法，如果有一点点跟上师矛盾，或者违背跟上师誓言的，大家就不会去跟他求法。像慧海大师他写的密法的著作就成为上下密院的课本。就是这样的一位传承祖师——慧海大师，在他所著的《广论讲诵笔记》里，有讲到二世嘉木样大师的一段话。 [04′50″]
关于二世嘉木样大师，不知道大家有没有了解，拉卜楞寺就是一世嘉木样大师建立的。那么二世嘉木样大师跟章嘉国师是同时代的人，六世班禅的传记就是二世嘉木样大师写的。隆多喇嘛仁波切曾这样说：[当时藏地生起菩提心的典型人物就是永津班智达，而通达空性见的典型人物就是二世嘉木样大师。]《广论讲诵笔记》里说：[二世嘉木样大师在传《安乐道论》的时候曾说：“要彻底地传授《安乐道论》的引导，需要花上一个多月的时间，但我现在太忙，恐怕没有时间。虽然是这样，可是如果圆满地讲授获得道次第的引导的话，就代表获得八万四千法蕴的引导；能够讲闻道次第，就能够代替讲闻八万四千法蕴；能够复诵道次第，就等于复诵八万四千法蕴”。]慧海大师说：[对于上述这些话，要是真正懂得思惟的话，《广论》的每一句话都会摄持八万四千法蕴的修持。] [06′12″]
到底可不可以达到[遍视无央佛语目]这样的境界呢？怎么能够达到呢？诸位的答案是什么呢？大家也可以观察思考一下。 [06′24″]
然后又解释了[贤种趣脱最胜阶]，这样了不起的祖师们哦，被大悲所系缚的祖师们，他们用种种的善巧，来为真正具足善根的所化机开显了菩提道，所以礼敬这些善知识。 [06′46″]
接着师父下一段讲了一个问题，说：[我们要真正学佛的话]，注意哦！注意，不要走神！ [我们真正要学佛法的话]，注意！又出现了那个[真正]两个字，记得师父在前面的磁带也讲过，说：[如果想真正地学佛的话。]这里边出现了[真正]，要考虑考虑：我们平常是想要真正地学佛法呢？还是没有那么真正？ [07′17″]
说：[如果要真正学佛法的话，最重要的，就是要得到善知识。]师父说什么样的才叫善知识后面会说。但是这里边对于我们一个初机的学者，到底怎么去找善知识呢？怎么辨别呢？很困难，但是师父说：[有一点是容易的]，有没有发现师父在教我们？ [换句话说他的世系如何？他的传承如何？]这个善知识他是不是有传承的？这个是不能乱的。如果说他是有清净传承的这样一个传承善知识，[你能够找到这个的话，确定都是圆满无缺的]，是确定他有清净传承。这里边可能包括教正法、证正法很多传承哦！所以可以想见师父讲了前面的这些偈颂，在很多处都在告诉我们：学佛最重要的一定要寻觅善知识，然后一定要依止善知识；那么依止善知识，一定要去尊重这个传承，学习这个传承。所以在这点上，我们可以再再地观察一下我们自己：在我的心中，有没有特别特别重视传承、珍惜传承？ [08′38″]