Lecture No. 0159

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中文

Global Lamrim II

Lecture No. 0159

Tape: -

Date: 2019-10-07 ~ 2019-10-09

Topic: Tsong-kha-pa wrote the commentary to rectify incorrect practices

English Lamrim Volume 1, page 34: Therefore, having seen that they lack the path pleasing to the wise,… I was inspired to explain this path of the great trailblazers

Introduction of the Four Interwoven Annotations Vol. 1 P68-L7 ~ P70-L3

Greetings to all! It is time for us to discuss Lamrim again. Today we will study the Introduction of the Four Interwoven Annotations together. Prior to the study, everyone please examine: “With my current state of mind, am I able to focus on listening to the teaching right away? What kind of motivation should I have prior to this study?” With full attention, and for the sake of benefiting countless motherly beings, helping them to completely alleviate suffering and attain ultimate happiness, we have to achieve the ultimate enlightenment; to achieve this goal, we need to know the cause for achieving the ultimate enlightenment; to understand that cause, we must listen to the teaching. Therefore, the purpose of our listening to the teaching is for such an all-encompassing aspiration. At this given moment, we should study hard at the causal stage – listen to the teaching. (So,) don’t be distracted, don’t be lethargic! Because every day, the time we spend on listening to the teaching is not much; with such a limited amount of time, we must try our best to stay focused. [01′09″]

Very Well! Everyone, please turn to page 68 of the Introduction of the Four Interwoven Annotations 《四家合註入門》. Please look at the colored section in the middle of the page. I will read it to you first:

Moreover, secondly, the purpose for this composition: nowadays those making joyous effort in “yoga, although other schools say there are four types, here it refers to the actual union of meditative serenity and insight [v.1 p.40], and its approximation of samadhi” studied a little, while those who have studied much are not proficient in the key points of practice. Contemporary practitioners, taking side in meditating what they believe in, tend to view the scriptures through the eyes of partisanship, unable to use reason to discriminate the meaning of the scriptures [v.1 p.34]. Therefore, having seen that they lack the path pleasing to the wise, and having achieved the entirety of the encompassing scriptural and experiential teachings, upon noticing this and having compassion for these practitioners, Je Lama (Master Tsong-khapa)) enthusiastically composed the treatise with the commitment of: I, Je Lama, was thoroughly inspired to explain this path of the great trailblazers. [02′26″]

Next, let’s go over the commentary. So it says, “Moreover, secondly, the purpose for this composition”; this refers to the 2nd outline, which is about the reason for composing this treatise; what is it? Again, the situation at that time was brought up: “nowadays those making effort at yoga have studied few [of the classic texts]”; to explain “nowadays those making effort at yoga”, it requires an explanation of the term “those making effort at yoga”, which means practitioners in Chinese context. It says there are four types of yoga, but these four types were not elaborated in the Four Interwoven Annotations. In Tantra teaching, there were four types of yoga; what about the explanation of yoga in the Sutrayana teaching? Yoga here means “the actual union of meditative serenity and insight and its approximation of samadhi”; it includes both the actual union of meditative serenity and insight and the proximate one; that is, the approximation “samadhi” will do. So this “effort” suggests that the practitioners with the aspiration wanted to study and considered that yoga practice is very good. In this statement, it expressed a type of joyous attitude, which is with very strong yearning. [03′35″]

Despite the practitioners’ enthusiasm, they “studied a little”, meaning they learned very little. At Master Tsong-kha-pa’s time, many practitioners considered themselves highly achieved; however, they didn’t study much, and that was the situation at the time. In sum, they were very interested in applying the union of meditative serenity and insight as well as its approximation; they were very much into meditation practice, but the scriptures they studied were very very minimal – they did not study much. [04′08″]

And for the 2nd type, it says, “while those who have studied much”, meaning there were also many practitioners who studied extensively. However, while at their actual session of meditation, they were not skilled in the key points of practice. “Contemporary practitioners” refers to the practitioners and meditators at that time. What were their situations? Let’s imagine what they were like. They were “taking side in meditating what they believe in”; that is, as to whatever teaching or practice one believed in, due to “taking side” regardless of good or bad, they considered theirs were good. Besides, without encompassing understanding of the Buddha Dharma, what they studied or learned was just very partial, a small portion; attachment thus arose. It says, “they tend to view the scriptures through the eyes of partisanship”. To what Bhagavan had imparted, they were unable to use reasoning, short on the capability, lack of such discerning “wisdom”, unable to perceive the differences. Thus, they were unable to differentiate the meanings among the different scriptures. What does “differentiate” mean? For instance, they couldn’t perceive the difference between this section and that section; they should be able to clearly tell them apart; however, those practitioners were not able to make such distinction, so the intended meaning could not be understood. [05′22″]

Hence, throughout the entire process of meditation practice, this 2nd aspect is also very important. Why did Master Tsong-kha-pa compose this treatise? That was because back then there were many schools in Tibet, and each had their own preferred meditation/cultivation practice. However, Master Tsong-kha-pa noticed that many of them lacked a thorough understanding of practice and Buddha’s teaching. Some of them seemed to be pretty good practitioners, but there were many faults in terms of their ways of cultivation. Under such circumstances, composing this treatise was something of great significance. If this treatise had not been composed, many expedient means of meditation/cultivation practice and approaches would have remained incorrect. What is even lamentable is that many practitioners didn’t even recognize that. [06′09″]

We can notice here are two types of scenarios: one is those who were in favour of applying the union of meditative serenity and insight as well as its approximation samadhi practices but lacked scriptural knowledge; while the other is those who studied much but were not skilled in the key points of practice. In fact, both types of practitioners seemed to be diligent at meditation practice and both were very fond of practice. However, even they liked it, their approaches were incorrect. Who noticed this problem? It was Master Tsong-kha-pa who observed that. After Master Tsong-kha-pa noticed it, what did he do? He rectified such mistakes, by providing a very precise practice approach for those practitioners who were very fond of cultivation and who worked very hard at it, so that either in this lifetime or life after life, all the efforts and hard work, and tears they put into practice will not fritter away. This great kindness is very profound! [06′58″]

Eng

【全球广论 II 讲次: 0159】

讲次 0159

科判

标题 大师造论校正

音档 -

日期 2019-10-07 ~ 2019-10-09

广论段落 P2-L1 故离智者欢喜道……故我心意遍勇喜

手抄页/行 -

手抄段落 -

入门段落 第1册 P68-L7 ~ P70-L3 其次第二、著作之因者……学修的方法都是错误的。

大家好！又到了我们研讨《广论》的时间了，今天我们会一起学习《四家合注入门》。在学习之前，请大家观察一下自己的内心：我现在的状态，是否能够马上专注在闻法上呢？是以什么样的意乐来学习呢？要用专注的心，为了利益无穷无尽的如母有情究竟地离苦、究竟地与乐，为了这样的目标，我们必须去成就无上正等菩提；为了成就无上正等菩提，我们需要知道成就无上正等菩提的因；为了了解那个因，所以才要闻法。那么当下的起步点呢，就是在因上努力，就是听闻。不要散乱、不要昏沉！因为每天我们在正法上听闻的时间也不是很多，就这么少的时间，一定要设法让自己的心能够专注。 [01:09]

好！请大家把书翻到《四家合注入门》六十八页，看中间彩色字的部分，我先念一下：[其次第二、著作之因者：今欣乐且勤于﹝ 瑜伽，他派虽说四种，然此系指真实瑜伽止观双运，及彼随顺内三摩地。﹞者率多寡闻，而诸广作闻者亦不善于修持之要，当今行者，偏执自所信解讲修，故观视佛语多成片眼，复乏理辨教义之慧力。故远离智者欢喜道──谓得全然圆满教证教法扼要之殊胜教授，见已而悲悯彼等，踊跃造论而立誓云：释此大车道次第，我杰喇嘛心全然遍勇喜。][02:26]

下面我们就可以看讲记。那么[其次第二、著作之因者]就是第二科判，第二科就是讲到了为什么要著作本论的原因，是什么呢？又提了一下当时的状况，说：[今勤瑜伽多寡闻]，[瑜伽师]，中文是指修行者。这里面要解释瑜伽的意思的话，他派虽说有四种，这四种在《四家合注》当中没有解释。密宗对瑜伽的说法，即是为四种，而显教道次第的瑜伽是什么呢？就是指[真实瑜伽止观双运]，还有[及彼随顺]，止观双运以及不是真实止观双运、只是随顺的[三摩地]也是可以的。所以他这个[勤]，就指想要学习并且觉得瑜伽是很好的。这里面有一种欣乐欢喜，就是非常非常想要。 [03:35]

虽然是这样，但是他们[率多寡闻]，是指他学习的是很少的。当时宗喀巴大师的时代，很多修行者，他们自认为是很大的修行者，可是往往就是缺乏多闻，这是当时的一种现象。那个时候的很多修行者就是非常非常喜欢修习止观双运及彼随顺、非常非常爱乐修行，可是对于教典的学习是非常寡少的，缺乏多闻。 [04:08]

那么第二种，[诸广作闻者]，也有一些人听得很多，但是他们真正在修持的时候，却没有很好地理解修持的扼要，没有达到善巧。 [当今行者]，就在那个时候，行法者、修法者大都是什么状况呢？想一想大都是什么状况？ [自所信解讲修]，对于任何自己所信解的讲说及修持，由于[偏执]，不论是好是坏，都说这个是好的，而没有遍观一切佛语，只是少分、少分地观看之后，就对此产生了爱着。 [故观视佛语多成片眼]，对于薄伽梵所说的教义，自己缺乏理路辨析的能力，缺乏力量，内心没有这种分辨的[慧力]，没有能力区分，所以对经教的意思无法各别地去区分。各别区分是什么意思呢？比如这里是讲这个的、那里是讲那个的，要分得很清楚，可是他分辨不出来，不能体会其中的义理。 [05:22]

所以整个的修行过程之中，这第二部分也是很重要的。他当时为什么要造这个论呢？就由于当时藏地有很多教派，各有自认为好的修行方式，但是在宗大师看来，很多都是不理解真正修行的方法和佛陀的教义。有些人看起来自己是一个很好的修行者，但是他修行的方法很多是错误的。在这种状况下，造这部论是非常具有意义的事情，因为如果不造这部论的话，有很多修行的方便、学修的方法都是错误的。最可惜的是，很多人自己都不知道。 [06:09]

我们会发现在这里边讲了两种状况：爱乐止观双运及其随顺的人就寡闻；广闻的人却没有达到修行的扼要。实际上这两种似乎是很用功修行的、很欢喜修行的人，可是很欢喜修行，修行的方法却是错误的，而这个是谁发现的？是宗大师发现的。宗大师发现了之后，要怎么办？他校正这些错误，来给这些非常爱乐修行、非常用功修行的人一个正确的修行方法，让大家一生一世乃至生生世世为了修行所流的汗水和泪水不至于白流，这是非常深的恩德！ [06:58]