Lecture No. 0191
Global Lamrim II
Lecture No. 0191
Tape: -
Date: 2020-01-27 ~ 2020-01-29
Topic: Analysing the meaning of the Treatise’s name and the teaching explicated [in this Treatise (Four Interwoven Annotations)
English Lamrim Volume 1, page 34
Introduction of the Four Interwoven Annotations Vol. 1 P79-L1 ~ P80-L9
Note: Four Interwoven Annotations Vol. 1 P92-LL4 ~ P93 – Note 2
Greetings to all! It is time for us to study and discuss Lamrim again. Every day, [I] very much look forward to this hour of the day. Because of listening to the Great Treatise on the Stages of the Path to Enlightenment, our lives have become extraordinarily meaningful. Through listening, contemplation, and practising/meditation, [we] live out the true meaning of our lives and experience for ourselves the mind exploration journey of sutras and scriptures, which is also a spiritual adventure in the sense that every time we will have a new and different discovery. [00:33]
Over here, please look at the second annotations [on page 93], which explains the meaning of “the state of omniscience”. Please look at line 4 of the 2nd annotation [Chinese text]. In the beginning [of the 2nd annotation], it mentions “The Three Wisdom or Knowledges,”* namely, the Sublime Wisdom, Bodhisattva’s Wisdom of Proper Discrimination on All Phenomena, and the Sublime Wisdom of Omniscience. Then on the same annotation, line 4, Master Miao explained the meaning of the Sublime Wisdom of Omniscience with a quote from the Eight Categories and Seventy Topics. According to Master Miao, the Sublime Wisdom of Omniscience is “the ultimate wisdom of instantaneous and unmediated realization, to the maximum extent, on the real nature of phenomena and diversity of all phenomena at any given moment - this is the inherent quality of the Sublime Wisdom of Omniscience.” [02:35]
[*The Three Wisdom or Knowledges:
1. Sublime Wisdom or All Knowledge refers to the wisdom attained by Sravakas and Pratyekabuddhas;
2. Bodhisattva’s Wisdom of Proper Discrimination on All Phenomena or Knowledge of paths means the wisdom attained by Bodhisattvas;
3. Sublime Wisdom of Omniscience or Knowledge of all aspects refers to the wisdom attained by Buddhas.
In future, we will study about progressing to the Sublime Wisdom of Omniscience, of which its definition and the differences among the Three Wisdoms have been elaborated extensively in the Ornament for Clear Knowledge. [Now,] let’s look at the word “instantaneous”, it means something happening in less than a split second! Next, "to the maximum extent" means that [the supreme beings] can instantaneously realize “the real nature of phenomena and diversity of all phenomena” without exception. The realization thus attained is not through inferential cognition or rational reasoning. Rather, the realization is like seeing all objects directly. Hence, the supreme beings can instantly realize the ultimate wisdom to the real nature of phenomena and diversity of all phenomena, and this is the inherent quality or characteristic of the Sublime Wisdom of Omniscience. [03:16]
Buddha had such good qualities, didn’t he? That is, Buddha was able to comprehend the minds and conducts of all sentient beings in an instant, and he knew it all. The omniscience that Buddha possessed was achieved through direct perception, instead of [indirectly] through inferential cognition or any sort of reasoning; his realization was totally based on direct perception. Moreover, his direct perception did not rely on any instrument but fully derived via his mind! How long does it take [for Buddha to comprehend all phenomena]? Just in less than a split second. And how thorough was his comprehension? It is like looking at the dhatri fruit [v.1 p.183] held in the palm of his hand, [the fruit appears to be] totally transparent [throughout], there is no obscuration [even to the core, to the back, no obscuration by matters]! Hence, [Buddha] comprehended all objects of knowledge, all phenomena and their diversities completely. [03:58]
Now, let’s turn to the next volume, you all can refer to page 79 in the Introduction to the Four Interwoven Annotations [Chinese text]. Rinpoche said, “Having finished [discussing] Section 3, let’s move on to Section 4. This section also can be subdivided into several parts; however no further division is listed here. Thus, about what tradition [Master Tsong-kha-pa followed] during the composure of Lamrim, there is further explanation later on. That is, after [the section on] analyzing the teaching explicated [in this Treatise], there are two approaches to explaining the teaching, one following the Nalanda tradition and the other following the Vikramalasila tradition; which tradition Lamrim is based on will be discussed later. There is no annotation from, “Here the teaching that I will explain” until “(4) fully comprise all the stages practiced by the three types of persons.” [However,] Rinpoche did explain the meaning of “Conqueror’s scriptures” in the “contain the key points of all of the Conqueror’s scriptures”. [So,] what does “Conqueror’s scriptures” refer to? It “refers to the scriptures and teachings from the enlightened being, the dharma teachings taught by Bhagavan Buddha, i.e. all of the eighty-four thousand Dharma essences. To address the 84,000 afflictions in nine levels of samsaric existence, which arise from the three poisonous afflictions [viz. greed, hatred, delusions/ignorance] of sentient beings, Bhagavan Buddha has provided the respective antidotes or Dharma for us to counter each of these afflictions, which are the eighty-four thousand Dharma essences, hence, this is the meaning of “Conqueror’s scriptures”. [05:11]
Why are there so many Dharma/antidotes? That is because our afflictions are way too much, and each affliction requires a specific antidote or Dharma to address, hence, so many Dharma aggregates/teachings are needed. The Conqueror’s teaching “extracts all the essences of [the Conqueror's speech/teachings]; that is, it summarizes the key points of all [Buddha's teachings]”. Doesn’t it state in Lamrim [v1. P.34] that the [stages of the path to enlightenment] “contain the key points of all of the Conqueror’s scriptures”? That is, all the essential points are subsumed in it. [Rinpoche continued,] “If all eighty-four thousand Dharma aggregates/teachings are incorporated and compiled, they can be divided into two trailblazers’ pathways i.e. Profound View and Extensive Deeds respectively. This is how the essential points are epitomized.” [05:46]
[It says,] “‘Are the pathways forged by two great trailblazers, Nagarjuna and Asanga’ let’s explore the meaning of the word, ‘trailblazer’. For example, at first, the path is quite narrow, but later it was restored and expanded into a boulevard, which accommodates all types of vehicles. Any person who is able to broaden the path is named a ‘trailblazer’”. Before Bodhisattva Nagarjuna and Bodhisattva Asanga, were there any teachings from Buddha? Yes, there were; Buddha’s teachings were already available. “However, the Mahayana teachings were extremely rare, very few people upheld and passed it on, whereas the Theravada tradition was widely practiced and disseminated. Because both Bodhisattvas, Nagarjuna and Asanga, promoted Mahayana teachings extensively, the Mahayana teachings can be long-standing, well preserved and widely promulgated; that’s why both Bodhisattvas are honored as ‘trailblazers’. [06:36]
Then, what are the two most dominant lineages within the Mahayana tradition? Do you still know the answer? These two lineages are Profound View and Extensive Deeds, which are respectively passed down from Bodhisattva Manjusri to Bodhisattva Nagarjuna, and from Bodhisattva Maitreya to Bodhisattva Asanga. About [the teachings of] Bodhisattva Nagarjuna and Bodhisattva Asanga, please give it a thought: Did Bodhisattva Asanga not know about the teachings of Bodhisattva Nagarjuna, and Bodhisattva Nagarjuna was not well versed about the teachings of Bodhisattva Asanga, that there was a need to have two trailblazers’ pathways? Rinpoche said, “The trailblazers’ pathways of the two Bodhisattvas are not mutually exclusive. For Bodhisattva Nagarjuna, the protector who is endowed with all good qualities, he thoroughly understood the teachings of both Profound View and Extensive Deeds. So did the protector Bodhisattva Asanga. It is not the case that they didn’t understand the other’s teaching.” Why is that there are two trailblazers? “That is because the way they presented the teachings and their works were different.” Why is that they presented their teachings and works in different ways? “As each has different target group, thus they built different foundations to teach. It is definitely not that their teachings are mutually exclusive.” Or to put it differently, Bodhisattva Nagarjuna did not understand the teachings of Bodhisattva Asanga; it is not so. [07:46]
Let us quote a very simple example. For instance, the way all of us came to study Lamrim is very different. Some may heard about Lamrim from the educational park and then started to attend their Lamrim class. Others [may] have listened to the choir performance and heard about Lamrim class. Still, others heard the news about Lamrim class from the organic farming, the teacher’s camp, the principal’s camp, etc. They learned about Lamrim from various approaches. What I am explaining is the many different introductory ‘doors’ that (led) each of us to begin studying the Lamrim. [08:14]
Hence, “In the past, Bhagavan Buddha already prophesied and granted that Bodhisattva Nagarjuna and Bodhisattva Asanga would promulgate Mahayana tradition to greater heights. Lamrim is to expound the pathways of these two trailblazers.” Due to the differences in their foundations of teachings, they were divided into two great trailblazers’ pathways. This is clearly documented in Buddha’s scriptures, with reliable sources. Buddha indicated it himself. [08:39]
【全球广论 II 讲次: 0191】
讲次 0191
标题 辨识论名涵义及所说的法（四家注）
音档 -
日期 2020-01-27 ~ 2020-01-29
广论段落 P2-L3 ~ P2-L5 此中总摄一切佛语扼要......是谓此中所诠诸法。
手抄页/行 -
手抄段落 -
入门段落 第1册 P79-L1 ~ P80-L9 第三科已经结束了……就是二位大车的道轨。
备注 四家合注《白话校注集》 第1册 P92-LL4 ~ P93-注释②完 第四、辨识名义及所说法者……是一切种智的性相。 ”
大家好！又到了我们研讨《广论》的时间了。每天都很期待这样的时光，我们的生命也因听闻《菩提道次第广论》而具有非凡的意义，在闻思修中实现自我的生命价值，体验我们自心对于经论的探索，也可以说心灵旅程的一次冒险，因为对我们内心来说，永远都有新的、不一样的发现。 [00:33]
在这里边，注释的部分大家可以看一下第二则，解释了一下“一切种智地位”，看第２则里边的第４行。前面说了一下佛三智──一切智、道相智和一切种智。然后到第２个注释的上数第４行，有妙音笑大师在《八事七十义》中的一句解释。 “一切种智”是什么呢？就是“于一刹那顷无余现前证知如所有、尽所有相之究竟智，是一切种智的性相。”[02:35]
这个以后我们在讲说趣向于一切种智地位，那一切种智地位它的定义，还有那三智的差别，在《现观》里都有广泛的论述。我们再看一下，“于一刹那顷”，一刹那顷喔！接下来是“无余”，就是用极短的时间，“现前证知如所有、尽所有性之究竟智”，他现前证知不是透过比量、不是透过推理，就是像眼前看到东西一样。所以他是一下子会证得如所有性和尽所有性的究竟智，就是一切种智的性相。 [03:16]
佛陀不是有那样的功德吗？就是他在刹那顷可以了知一切众生的心行，所有的一切都知道。一切所知在佛陀的面前是现量的，不是透过比量或者任何推理，完全是现量的。而且他现量了解是不需要利用任何仪器，完全是透过心！时间用多长呢？就是刹那顷而已。而且看得有多清楚呢？就像看手掌中的庵摩罗果一样，全部是透明的，没有什么看不清楚的！所以对于一切所知全部都了解。 [03:58]
现在再换到下一本，大家可以看《四家合注入门》的 79 页。仁波切说：“第三科已经结束了，现在是第四科。这一段里仍有不同的段落，可以细分，但此处没有再各别分段。本论到底依循何种讲说传规，下面还有说明。就是辨识所说法后，用哪一种解释、讲说的方式，有吉祥那兰陀寺和止迦摩啰寺两种传规，本论将要依循哪一派的作法。从‘此中’至‘所诠诸法’中间没有笺注。‘此中总摄一切佛语扼要’ ”，在这里仁波切有解释“佛语”，所谓“佛语”是指什么呢？是“指胜者言教，佛薄伽梵所说的法，全部即八万四千法蕴。以有情的三毒烦恼为本的九品八万四千烦恼，佛薄伽梵针对这些烦恼宣说了各自的对治法，就是八万四千法蕴，也就是‘佛语’。”[05:11]
为什么会有这么多法呢？因为我们有这么多烦恼，每一个烦恼都要有一个法来对治，所以有这么多法蕴。这些佛语“将这其中一切的扼要摄集在一起，就是总摄扼要。”《广论》文上不是说：“此中总摄一切佛语扼要”吗？就是把一切的扼要摄集在一起。然后“如果将八万四千法蕴收摄在一起，可以归纳成甚深及广行二种道，这就是收摄扼要的方式。”[05:46]
“ ‘遍摄龙猛无着二大车之道轨’，所谓的‘大车’，比如说，本来只有窄小的道路，后来整治成大路，使所有的车辆都能行驶，能这样去拓宽道路的人，就被称为‘大车’。”在龙猛菩萨及无着菩萨之前，有没有佛陀的教法？有的，不是没有佛陀的教法，”但是大乘教法非常地式微，传持的人很稀少，而小乘部派则广泛地弘传。由于龙猛、无着二位菩萨广开大乘之门，令大乘的教法长久流传、光显弘扬，所以被尊称为‘大车’。」[06:36]
那么大乘教法中最主要的是哪两派的传承呀？还知道吧？深见、广行二派传承，这是龙猛、无着菩萨得到文殊和慈氏二位菩萨的传承。而龙猛、无着二位菩萨，大家可以想一想：那是不是龙猛菩萨的法，无着菩萨不知道？无着菩萨会的法，龙树菩萨不知道，所以他们分两派呢？仁波切说：“龙猛、无着二位菩萨并非在各自的教法中没有对方的教法。以具德怙主圣者龙猛来说，无论深见、广行的教法都全部了然；圣者无着菩萨也是一样，并非不了解对方的教法”，那为什么叫这两派呢？ “只是各自开启事业大门的方式不同。”为什么会有开启事业的方式不同呢？ “因为各自所化机不同，而形成不同的事业门，不是只有自己的教法而没有对方的教法”，或者说龙树菩萨不了解无着菩萨的法，不是这样的。 [07:46]
举个非常简单的例子，比如说大家进入学习《广论》的方法就是不一样的，有的人可能从园区的那方面得到了《广论》的消息，开始进《广论》班的；还有的人去听赞颂，听到了《广论》的消息；还有的人种有机；还有的人从教师营啊、校长营啊，很多不同的门径了解到了这一个。我刚才讲的是入门方式。 [08:14]
所以，“在以前佛薄伽梵就已经授记龙猛、无着二位菩萨将光显大乘之门。本论将要阐述的就是二位大车的道轨。”这两位菩萨因为他们事业不同所以就分为两大道轨，是佛陀在经典中有明显授记，是有经论依据的、佛金口宣说的。 [08:39]