Lecture No. 0164
Global Lamrim II
Lecture No. 0164
Tape: -
Date: 2019-10-24 ~ 2019-10-27
Outline: Foundation
Topic: Prologue – The Purpose of composing the Treatise
English Lamrim Volume 1, page 34
Introduction of the Four Interwoven Annotations Vol. 1 P74-LL4 ~ P76-L5
Let’s pick up from [where we left off in] the last session, page 74, [the Introduction to the Four Interwoven Annotations [Chinese text]]; Rinpoche explained what “the eyes of partisanship” means in the verse “they tend to view the scriptures through the eyes of partisanship”. The subsequent verse is: “[the practitioners were] unable to use reason to discriminate the meaning of the scriptures”. The meaning from Bhagavan Buddha’s tenet requires [practitioners] to apply their own dialectic reasoning to analyze, observe and contemplate it repeatedly. Isn’t it? The ability of using our own dialectic reasoning to analyze [the Dharma] teaching/tenets means “able to use reason to discriminate the meaning of the scriptures.” Take heed! The word “to discriminate” in the “reason to discriminate the meaning of the scriptures” refers to applying our dialectic reasoning to analyze and contemplate whether [our dialectic reasoning conforms to the meaning of the scriptures]; It is a kind of ability, an ability to use own dialectic reasoning to analyze [the Dharma’s] teaching/tenets. Hence, in order to have the capability to dialectically analyze the scriptures, aren’t we supposed to acquire the ability of conceptual reasoning beforehand? [Then,] is your train of thought well-grounded or is it confusing, everything in disorder? Well-grounded reasoning is not erroneous discrimination. [00′55″]
Next on page 75, [Rinpoche] said, “the supreme complete instructions, the key points of the teaching”. The incomparable teaching of Bhagavan Buddha’s encompassing instructions, such as the stages of the path mentioned in Lamrim*, is the path pleasing to all the wise. Je Tsong-kha-pa noticed that those practitioners have deviated from the path pleasing to the wise, thus Je Tsong-kha-pa [was determined] to compose this treatise, as is recorded in the Annotation. Over six hundred years ago, Lama Tsong-kha-pa observed these two types of practitioners – nowadays those making effort at yoga have studied few [of the classic texts], and those who have studied much are not skilled in the key points of practice – did not uphold the path pleasing to the wise in their mental continuum, thus deviated from the path pleasing to the wise. Pay attention, those [two types of practitioners] were very diligent practitioners! Yet [they] deviated from the path pleasing to the wise. Therefore, Lama Tsong-kha-pa, [upon] seeing this [situation], was inspired to explain this path of the great trailblazers. [01′48″]
[*Lam = path, Rim = stages]
Next, Rinpoche said: the outline is indeed quite important. There are two schools outlined in the Annotations: one is the outline annotated by the omniscient Master Jamyang Zhepa, and the other is the outline annotated by Master Baso. In the outline by Master Jamyang Zhepa, the first topic is paying homage, the second is pledging to propagate and elucidate the teachings, the third is exhorting people to listen and study well, the fourth is discerning [the scope of] the annotated teaching so as to know how to listen to and explain the teachings. These are the four topics.
Next is the outline by Master Baso, which are categorized as below:
1. Preparation for explaining the teaching with the expedient means*
2. The actual teaching
3. Imparting the [correct] reasoning for reaching the ultimate goal
Thus, according to the Master Jamyang Zhepa’s outline, we have completed the discussion of “paying homage” and “pledging to propagate and expound the teaching”. If we follow Master Baso’s outline, we have also finished discussing the first subtopic “Paying homage to the laudable deities and the root gurus of the lineage” and the second subtopic “Pledging to compose the treatise upon understanding the reasons for doing so,”. There are four subtopics under the first topic of “Preparation for entering the expedient means to explain the teaching*”, and we have covered the first two subtopics. [02′46″]
[*Please refer to Four Interwoven Annotations teaching 6: This first topic is further divided into four subtopics:
1. Paying homage to the laudable deities and the root gurus of the lineage
2. Pledging to compose the treatise upon understanding the reasons for doing so
3. Advise those qualified vessels to listen attentively
4. Elaborating the reasoning of the teaching and verifying such elaboration with reliable sources by pointing out the correlation among the teachings]
If Lama Tsong-kha-pa had not composed this treatise, it would have been very difficult for the sublime [Dharma] teaching to be preserved in the Tibetan snow land. [Hence, it] was for such a very crucial [and exalted] objective that Lama Tsong-kha-pa had composed this treatise. Why is it so? From the earlier verses, we could know how Buddhism was like in Tibet back then. Although Buddha’s teaching had once flourished with many schools and sectors all over Tibet, in reality, to have the teaching which is pure and for practicing to achieve liberation and attain omniscience, it is very scarce and rare! This is by no means to criticize other schools. Back then, the “Gandan* School”, later known as the Gelug lineage, was not established yet. Lama Tsong-kha-pa did not state that other schools are inferior. Then why did Lama Tsong-kha-pa [point out the faults of practitioners and want to compose the treatise]? This is because the way we practice/cultivate have too many erroneous ways. For the sake of preserving the all-encompassing teaching, he composed this Treatise. Hence, out of compassion towards these practitioners, he aspired to impart the sublime Dharma teaching for those practitioners [to advance on the path of great benevolence, and so he was inspired to compose Lamrim. Therefore, [in the verse] “I was inspired to explain this path of the great trailblazers”, Lama Tsong-kha-pa was very delighted, he composed the Lamrim with intense/deep compassion towards these people [practitioners]. [04′02″]
[*Gandan is a Tibetan transliteration, which means “to take the sky”; or “to the Tushita deity realm”.]
【全球广论 II 讲次: 0164】
讲次 0164
科判 道前基础
主题〈皈敬颂〉造论宗旨
音档 -
日期 2019-10-24 ~ 2019-10-27
广论段落. P1-LL1 ~ P2-L1 复乏理辩教义力……故我心意遍勇喜
手抄页/行 -
手抄段落. -
入门段落 第1册 P74-LL4 ~ P76-L5 “复乏理辩教义力……而著作了此论。
上节课讲到 74 页，仁波切对于“观视佛语多片眼”的“片眼”所指的是什么。接着是：“复乏理辨教义力”，佛薄伽梵所说的教义，要用各自的理路去分析，再再地观察、思惟是不是这样？从理论上分析道理的能力，就是这里边的理辨教义力。注意！这个“理辨教义力”的“理辨”，是指各自的理路去分析，然后去观察是不是这样；它是一种能力，从理路上分析道理的能力。那么要有从理路上分析道理的能力的话，是不是我们得先获得理路啊？你那个路是不是理路，还是乱七八糟的路、不是一条理路？正确的理路不是邪妄分别。 [00:55]
接下来到 75 页的时候，说：“圆满教要胜教授”，圆满佛薄伽梵教法中一切扼要的最胜教授，比如像《广论》这样的道次第，这是所有智者欢喜道。大师观见他们相续中远离了智者欢喜之道，因此如《笺注》中所说的，大师要造此论。在六百多年前，宗大师观察了那两种修行人——今勤瑜伽多寡闻、广闻不善于修要等等这些，相续中没有智者所欢喜的道，远离了智者所欢喜的道。注意喔，那都是非常用功的修行人喔！却远离了智者欢喜道。所以宗大师见此要释此大车道，然后他心遍勇喜。 [01:48]
接下来仁波切说：科判实际上挺重要的，《笺注》的科判有两家：一个是遍智妙音笑大师笺注的科判，另一个就是巴梭法王笺注的科判。妙音笑大师的科判——第一个是皈敬；第二，立誓宣说；第三，敦嘱励听；第四，由辨识所诠之门而明如何讲闻此法，四科。接着应该是巴梭法王的科判——此中分为：一、前行趣入讲说之方便；二、正叙所说；三、宣讲究竟之理。那么我们已经说完“皈敬”和“立誓宣说”，这就是依照妙音笑大师的科判来说的。那么依照巴梭法王的科判上来说，“皈敬殊胜天及根本传承上师”也讲完了，第二个“由明希欲造论因相之门而立誓造论”这是第二科。最初“前行趣入讲说之方便”分了四科，已经结束了前两科。 [02:46]
如果宗大师没有造这样一本论，清净教法是很难住持在雪域西藏的。是为了非常重大的意义，所以大师造了此论。为什么呀？可以从之前的偈文中知道，当时西藏的佛教是怎样的？虽然佛陀的教法曾经兴盛过，遍布着许多宗派。但事实上，真正地能够清净地修行解脱和一切遍智之道的法，真的不多，是很稀有的！这不是在批评其他的宗派，那时还没有所谓的“日窝甘丹派”——这个“日窝甘丹派”就是格鲁派的意思——宗大师并不是说其他宗派不行。那是什么呢？是因为我们修行的方式有很多错误，所以才这样说；是为了修持全圆的教法，而造了此论。因此，由于悲悯这些修行人，想以大悲之门为他们宣说正道，大师才说要著作此论。所以“见已释此大车道，我心全然遍勇喜”，内心非常地欢喜，并且对这些人怀着强烈的大悲，而著作了此论。 [04:02]