Lecture No. 0165
Global Lamrim II
Lecture No. 0165
Tape: -
Date: 2019-10-28 ~ 2019-10-30
Topic: The preconditions to qualify a treatise as “pure” – The 4 intentions for composing commentaries
English Lamrim Volume 1, page 34
【Therefore, having seen that they lack the path pleasing to the wise,
The supreme complete instructions, the key points of the teaching,
I was inspired to explain
This path of the great trailblazers. 】
Introduction of the Four Interwoven Annotations Vol. 1 P76-L6 ~ P77-L5
Now everyone, please turn to page 76, the Introduction to the Four Interwoven Annotations [Chinese text], the second paragraph. In this paragraph, Rinpoche mentioned the “four intentions for composing commentaries”. These four intentions are required when one is to compose any treatise; without these four, there would be no meaning in composing a treatise. So, do all of you know what these four intentions are? They are: “the exposition, the purpose, the ultimate purpose, and the logical consistency”. Any of the treatises that does not fulfil these four intentions cannot be considered immaculate. Pay attention! Here it states the immaculate treatise must be endowed with these four intentions; otherwise, it is not immaculate. [00:59]
Now, let’s go over them one by one: what is “the exposition”? Take Lamrim for example; what exactly does it expound? We can infer from what was explained at the front. From the verse: “the supreme instructions and the complete key points of the teaching”, the term: “supreme instructions”, and from the verse: “I was inspired to explain this path of the great trailblazers”, the phrase: “great trailblazers”, to understand clearly “the exposition” of Lamrim. So what exactly does “the exposition” refer to? It summarizes the core essence of all Conqueror’s scriptures, and the full explanation of all the stages practiced by the three types of persons; this is the exposition of Lamrim; the first intention. Clearly, this summary is of the core essence from all Conqueror’s scriptures, all of Buddha’s teachings, the essence of everything discoursed by the Buddha. So, what is the core essence of the entire Buddha’s teaching? It guides the three types of persons to follow the stages of practice – the encompassing prescription for the three types of persons without any omission; that is the exposition of Lamrim. This is the first intention. [02:04]
Then, what is the 2nd intention? If we categorize “the purpose’, it will further divide into “the immediate purpose” and “the ultimate purpose”, these two categories. [First,] what exactly does “the purpose” refer to? Back then, in the Tibetan snow land, many practitioners did not understand the essence of cultivation/meditation practice and their cultivation/meditation approach was incomplete. For the sake of guiding them onto the proper path, [Master Tsong-kha-pa] composed this treatise, and this is “the purpose”. It was meant to guide those practitioners who did not know the essence of cultivation/meditation practice, or those who took an incomplete cultivation/meditation approach, onto the proper path. Thus, the purpose of composing this commentary is very obvious. While practicing, there may be practitioners who have missing links or fallen into partisanship, we have discussed this earlier, in order to obtain the key points of the complete scriptural and experiential instructions, is “the purpose”. [As the verse demonstrates,] “Therefore, having seen that they lack the path pleasing to the wise, the supreme complete instructions, the key points of the teaching, I was inspired to explain….”; the “purpose” was actually due to the compassion [Master Tsong-kha-pa had] for these practitioners, as well as for preserving the purity of the teaching. On written text, there were no other purposes explained except this one. [03:16]
So, what is “the indirect purpose”? It is meant for all who have amassed sufficient conditions to be transformed by this teaching to do cultivation/meditation practice properly based on the stages prescribed for the three types of persons; this would also be considered a purpose. So Lamrim was composed under those circumstances during Master Tsong-kha-pa's time, to help the practitioners who deviated from the proper path, with the intention to guide them back on the right track. It was also composed for guiding all those who are capable of being transformed by this teaching so that they can follow the stages of the three types of persons and cultivate correctly. Thus, the target audience is very wide-ranging; it considers any being who has amassed sufficient conditions to be transformed by this treatise. [03:55]
Next, what does “the ultimate purpose” mean? It means that based on “the purpose”, [the author] posits all those capable of being transformed by the treatise on the path to attaining the ultimate enlightenment, and they will eventually achieve Buddhahood. After practicing via the stages of the three types of persons, they can achieve the ultimate peerless enlightenment, this will be the ultimate purpose. Thus Master Tsong-kha-pa said, “I was inspired to explain this path of the great trailblazers.” Rinpoche recapitulated once more that Master Tsong-kha-pa was extremely exuberant. Why? When you witness an intention that stemmed out of such immaculate motivation, [from the immediate purpose] all the way to the ultimate purpose –for the goal of positing all who are capable of being transformed by this treatise on the road to the encompassing Bodhi path, this is a matter that uplifts and bring joy to people. [04:38]
Finally, Rinpoche explained the last intention, “logical consistency” which refers to how by following “the exposition”, one can accomplish “the purpose”; and in accordance with “the purpose”, one accomplishes the ultimate purpose; this is the “logical consistency”. It was not explicitly expounded in the scriptures. [04:51]
【全球广论 II 讲次: 0165】
讲次 0165
标题 堪为清净论典的条件－“所为等四法”
音档 -
日期 2019-10-28 ~ 2019-10-30
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 P76-L6 ~ P77-L5 在这个偈颂里……在论典中并没有明文。
现在请大家把《四家合注入门》翻到 76 页，看第二段。在第二段里仁波切讲了“所为等四法”。说在造任何论的时候都要具备四法，如果不具备这四法的话，造论就没有意义了。那么大家知道那四法是什么吗？就是“所诠、所为、究竟所为、系属”这四个。任何一本清净的论典，如果不具此四法的话，就不是清净的论典。注意！这里边说清净论典必须具备这四法，如果不具备就不是。 [00:59]
那么现在逐一解释一下：“所诠”是什么呢？如果从《广论》这本论来说，所诠到底是什么？就可以从前面说过的“圆满教要胜教授”的“胜教授”，和“见已释此大车道”这个“大车道”，来了知本论的所诠。那么“所诠”到底是什么？是总摄一切佛语心要，由三士道次之门完整宣说的道次第，就是本论所诠，这是第一个。所以很显然它是总摄了一切佛语的心要，一切佛语喔！一切佛语的心要。那么一切佛语的心要到底是什么？由三士道次之门——三士道完整宣说的道次第，没有遗漏，就是本论所诠。这是第一个。 [02:04]
那么第二个“所为”是什么呢？ “所为”要分的话还分“现前所为”和“究竟所为”两者。那么“所为”到底是什么呢？那时候雪域有很多修行人不懂修行的扼要，然后修行不完整，为了将这样一切导入正道，于是就造了此论，这就是“所为”。就是为了把不懂修行的扼要、修行不完整的那些修行人的修行导入正道。写这本论的目的非常明显。那么在修行的时候，或者有缺漏，或者是片面，这前面都已经说了，为了获得全然圆满教证教法扼要的殊胜的教授，就是“所为”。所以“故离智者欢喜道，圆满教要胜教授，见已”，是为了悲悯这一切人，为了令教法清净，这个是“所为”。在字面上，除此以外就没有再显示其他的所为了。 [03:16]
那么间接的所为是什么呢？将一切具缘的所化机依三士道次第引导而正确修持，这也是所为。原来是当时的那种状况下修行人所走入的歧途，为了将他们导入正轨所以造的。也是为了将一切所化机依三士道次第所引导之门而正确地修持，所以它的对机是很广泛——一切具缘的所化机。 [03:55]
“究竟所为”是什么？就是依着这个“所为”，安立一切所化机于圆满菩提，最终会成佛。依三士道次第修行后，现证究竟无上圆满正等菩提，这就是究竟的所为。因此宗喀巴大师说：“我心全然遍勇喜。”仁波切又讲了一遍，说宗大师是非常非常欢喜的，为什么呀？你看到这么清净的所为，到究竟所为——安立一切所化机于圆满菩提道，这是一个非常非常令人振奋和欢喜的事情。 [04:38]
最后解释了“系属”，是指依着所诠成办所为，依着所为成办究竟所为，这就是系属。在论典中并没有明文。 [04:51]