Lecture No. 0220
Global Lamrim II
Lecture No. 0220
Date: 2020-05-07 – 2020-05-10
Lamrim: P2-L6 ~ P2-L8
Topic: The Story and Achievements of Tuo-zun Brothers Taking Refuge in the Triple-Gem
In our previous discussion of the glorious Nalanda Monastery, we learned that it used to be the grand monastery housing Mahayana scriptures, and five hundred Mahayana masters, such as the Tuo-zun brothers, Nagarjuna, etc., they all studied and resided in the Nalanda Monastery. Are you all familiar with the important achievements of the Tuo-zun brothers? The Tuo-zun brothers refer to Tuo-zun the Achiever, [also known as Udbhatasiddhisvamin] and Tuo-zun the Master Residing-in-Peacefulness, [as known as Shamkarapati]. They were born about 200 years after Sakyamuni Buddha went into Mahaparinirvana. [00:33]
The story I am sharing is based on the “Commentary on the Praise of the Buddha’s Superiority over the Gods, [Devatavimarsastuti or Devatisayastotra in Sanskrit,]” in the Collections of the 6th Master Sai-tsang[, i.e. Bse Tshang Blo Bzang Dpal Idan Chos Kyi Rdo Rje]. The Tuo-zun brothers were born to an Indian family that believed, enshrined and worshiped Shiva for generations. This aristocratic family was proficient in 6 kinds of practice with great zeal, namely, reciting Vedic scriptures, encouraging others to recite Vedic scriptures, practicing homa ritual [fire puja], encouraging others to practice homa ritual, practicing generosity, and receiving alms. The elder brother, Udbhatasiddhisvamin, was given the name of Tuo-zun the Achiever at birth. He mastered the Vedic scriptures of the entire Brahmanism and was even proficient in all the scriptures of the other religions without difficulties, earning himself the reputation of the Wise/Sage. He followed the tradition passed down from his ancestors and constantly made offering to Shiva. Not only was he able to study/recite the scriptures of the other religions, he was also able to study/recite Buddhism scriptures, and thoroughly understood the essence of all the scriptures. Hence, he noticed that Buddha’s teaching completely and flawlessly unveiled [the Four Noble Truths]: the Truth of Sufferings, the Truth of the Cause of Sufferings, Cessation of Sufferings, and the Path to Cessation of Sufferings, and are [thus] scriptures with profound meaning/tenets, whereas the scriptures of other religions were nothing like that. [01:46]
Up to certain point, both brothers contemplated and wondered, “Which one is more superior/exalted, the Shiva we worship regularly, or Buddha? We should further look into it and inquire around.” So they consulted their father. Father said, “Our family has been chanting Vedic scriptures of the Brahmanism and worshiping Shiva for generations. As for which one is actually more exalted, I really don’t know. If you really want to find out, you can go to the Lake of No Affliction; there is a snow-covered mountain blanketed in snow all year round - the Gangdise Mountain Range. Legend has it that our Shiva and his queen, Uma, the goddess live there. If you are courageous enough, you can go there and seek audience with Shiva, asking his advice on this question. He should be able to tell you.” [02:58]
Thus, the brothers thought, “Before both of us even meet Shiva in person and receive his guidance, we will not cultivate any virtuous roots.” They vowed that they must meet Shiva in person. Hence, the brothers set off on their journey and arrived at the Gangdise Range together. There, they saw a deity’s forested garden/park abounding with gorgeous flowers, wonderful fruits, and leaves rarely seen in the human and deity realms; also, there were fine trees everywhere, with fruits hanging low from their branches. The forested garden/park had very spacious surroundings all around, and made one feeling very comfortable and pleasant, and the scenery was uniquely impressive. Shiva’s mount, the king of the elephant herd rambled leisurely like a white cloud drifting [across the sky]. The two brothers were very happy upon seeing such scene and rushed ahead to look for the location of Shiva’s residence. [04:02]
In the midst of the forest with low-hanging flowers, leaves, and fruits, they saw a beautiful and lovely goddess; [So gorgeous was she that] a mere glance of her would capture your heart [and take your breath away]. By her side were many young male deities picking fruits together. Upon seeing the two brothers, the goddess asked them, “You have come all the way to this hard-to-find place, is there any matter?” The two brothers thus told her the background and whole story in detail. After hearing what they said, the goddess told them, “I am Uma, the wife of Shiva, whom you worshipped. If you two are here to meet Shiva because of this reason, then follow me!” [04:46]
Following the goddess, they reached a celestial garden with exceedingly lush and flourishing flowers and fruits. There were lakes and ponds surrounding the garden; all kinds of aquatic birds were chirping and tweeting [merrily and] gracefully. The mist from the eight river streams and cascading waterfall was diffusing throughout the air, hence, [the garden] appeared as if a fine tent filled and permeated with a garish display of [shimmering] neon light. There was a celestial palace in [the garden], furnished with suspending Keyura (decorative ring-shaped/wreath-like beady strings made from precious jewels), and decorated the parapets and fences - the parapets should be made of light - In the crystal clear Immeasurable Palace sat Shiva on the throne majestically and haughtily. There were many female deities; some were waving fans made of peacock feathers; some were holding whisks; some were even playing lute or flute, while some were bringing in all kinds of sweet dews/nectar and delicacies. Then Uma the goddess told her son the commander-in-chief, the elephant-headed Vinayaka, “Take these two young men to Shiva.” Thus the commander-in-chief took their hands and guided them to the front of Shiva’s throne. Both the brothers then prostrated respectfully to Shiva. [06:02]
Shiva asked, “What brought you two to this hard-to-find place? What kind of magical power [or Siddhi in Sanskrit] do you wish to attain?” These two young brothers replied, “We are from the Brahman family. We come here not to pursue any magical power / Siddhi. Our family has worshiped you as a guiding teacher for generations, we have studied thoroughly and are proficient with your teaching as well as Vedas. Besides, we also are well versed, adept, and understand skilfully the scriptures of Buddhism. However, we are unsure which teacher and whose scriptures are more superior and laudable? Hence, we wish that you could please tell us. In terms of the profundity of the teaching, the commentaries, and the scriptures, who is more superior/superb, and who is more inferior/limited? We would like to rely on and take refuge in the supreme one.” [06:54]
Notice how straightforward they were to ask such frank/candid questions. After listening [to their pleas], Shiva replied, “If you’d like to find out the answer, then you may wait here for a while!” [Soon] it was about noon, also close to the time when Sakyamuni Buddha’s monastic disciples are going for their alms round, and five hundred arhats appeared in the sky of the deity realm, wearing brownish yellow robes, with alms bowls and staffs held in their hands, as if birds soaring in the sky. Landing gracefully like the yellow geese, they descended in front of Shiva’s palace. Shiva, Uma, and their attendants holding incenses, balms, as well as all kinds of flowers as offerings in their hands, went up in reverence to greet/welcome the arhats. [07:48]
They invited the arhats to sit atop on the comfortable seats with soft cushions, which had been the wonderful offerings from the deities; then Shiva, Uma, and the attendants offered affluent foods and beverages of all kinds of flavors to the arhats, of which the arhats were satiated. Following this, Uma made additional offerings of various flowers and fruits [ to the arhats], and then she sat next to Shiva. Then the arhats took the offering and made the dedication; they also gave Dharma teaching on the topic of blissful merits one could attain from practicing giving. After the whole proceedings had ended, they ascended the sky [gracefully] like soaring birds again, and returned to their abode. [08:28]
Take heed! The two brothers must had witnessed the entire process! Then Shiva gave a verse to the Brahman brothers: “We are making offering every day, whose disciples have obtained such good qualities; the Enlightened One is free from the mundane flaws and endowed with immense good qualities, his most sublime and admirable appearance is widely known. We offer properly with great joy, as if we attained nirvana instantly; the peerless guiding teacher of the three realms, the wise should make offerings to Buddha.” And then Shiva told them, “Hence, you two should also take refuge in Buddha and see him as your guiding teacher! Moreover, you should uphold the Buddha’s teaching with reverence and follow the sacred monastics of Buddha to study.” Fully and clearly grasping what Shiva meant, the two brothers went back perfectly satisfied. [09:26]
[Thus,] the Brahman brothers, Tuo-zun the Achiever and Tuo-zun the Master Residing-in-Peacefulness returned to their home. [As now they] realized that the Vedas scriptures and the content of Vedic teachings lacked the essence of mind training, they abandoned them like useless weeds ever since then. [They were now aware that] the world-honored teacher, Buddha, and his [entire] teachings are the truly [effective] means to remove all sufferings and to attain the ultimate supreme state of liberation. After they have obtained such unwaveringly firm understanding, they wholeheartedly took refuge in the Three Jewels, contemplating the four aspects of taking refuge, “knowing the good qualities; knowing the distinctions; through commitment; and refusing to acknowledge other refuges.” Pay attention! Lamrim [v.1 chapter 11] also states such [four aspects of taking refuge]. In their mind stream, something began to develop - pay attention! Let’s see what arose in their mind stream - they developed the genuine intention to renounce from the meaningless cyclic existence of birth-and-death, so they renounced their secular life to follow Buddha’s sacred teachings. [10:30]
After their ordination, the Brahman brothers, with profound and unwavering faith in the revered and exceedingly compassionate teacher, based on the differences between Buddhism and other religions, as well as their respective good qualities or flaws, [composed commentaries and praising verses that clearly outlined the Buddha’s achievements and virtues]. The younger brother, Tuo-zun the Master Residing-in-Peacefulness, [or Shamkarapati,] composed the Praise of the Buddha's Superiority over the Gods, [also known as Devatavimarsastuti or Devatisayastotra], building his discourse on the premises that the worldly honored Buddha is the superb and supreme one over all the other secular deities. While the elder brother Tuo-zun the Achiever, [also known as Udbhatasiddhisvamin,] composed the Ode of Praising World-honored Teacher, Tathagata, Deserved-to-be-offered, the Omniscient One, Auspicious Victor, Being-Able-to-Care-for others, Sakyamuni Buddha,” short as the Praise of the Exalted One, [also known as Visesastava]. [11:03]
Here is another written account from another historical document: after the Third Buddhist Council was convened, Mahayana teachings had just began to thrive/flourish. There was a pair of brothers named Brahman Tuo-zun the Achiever and the Master Residing-in-Peacefulness [residing] in the Magadja area. Both were very proficient and well versed in the tenets of Buddhist and non-Buddhist teachings. However, the elder brother had some doubt [as to the teaching of Buddha] and he considered Shiva to be more superior, whereas the younger brother was totally devoted to and believed in the Buddha. With differing views and beliefs, they did not get along well with each other. Later, thanks to their mother’s exhortation, both of them acquired the magical power/Siddhi of instant traveling, and arrived at Mount Kailash - which was part of the Gangdise Range - and came to the Shiva’s abode and met Shiva. [11:46]
Over there, the brothers witnessed five hundred arhats soaring gracefully from the sky like flying birds. [Then,] Shiva and his followers venerated the arhats, followed by offering them lunch alms, and listened to the [arhats’] impartation on Buddha’s teaching. The Brahman brothers sought Shiva’s advice [on which one was more superior, Brahmanism or Buddhism], and Shiva replied, “You can only find the means to liberation in Buddha’s teaching; you cannot find it elsewhere.” The brothers were very pleased. After returning to their hometown, they forsook Brahman robes and became Buddhist lay practitioners. They observed and practiced the eight precepts of lay practitioners for the rest of their lives, and they became erudite in both Mahayana and Theravada teachings. To distinguish the merits and drawbacks between Buddhism and non-Buddhism, Tuo-zun the Achiever composed the Praise of the Exalted One, or Visesastava, while Tuo-zun the Master Residing-in-Peacefulness composed the Praise of the Buddha's Superiority Teaching over the Gods, or Devatavimarsastuti or Devatisayastotra. Both odes were thoroughly spread in the towns and imperial palace, [and were very popular among the commoners and the aristocrats]. The people back then mostly made these two odes into songs and [these tuned-odes were then being widely disseminated. Tuo-zun brothers gave alms offerings to the five hundred sravakas at the Vajrasana by providing them their living necessities and expenses, and also alms offerings to the five hundred Mahayana practitioners at the Nalanda Monastery. [12:54]
Generally speaking, Nalanda was the birthplace of the Sage, Sariputra, also the place where Sariputra and the eighty thousand arhats attained nirvana. Afterwards, with all the people gone, the place sat idle for quite some time; what remained was the stupa of Sariputra. Seeing this, King Asoka made offering to that stupa and constructed a grand Buddha hall. Later, the first five hundred Mahayana masters examined and discussed together, if they were to promulgate Mahayana teaching at the birthplace of Sariputra, there was good sign because Mahayana teaching would thrive, and the masses would have faith. If they were to disseminate Mahayana teaching at the birthplace of Maudgalyayana, the sign showed that Mahayana teaching would become dominant but couldn’t be counted as flourishing of the Mahayana teaching. Seeing such omens, the Tuo-zun brothers thus built eight repositories in the Nalanda Monastery to preserve many Mahayana scriptures. Thus, though King Asoka was the person building the Nalanda Monastery at first, the initial success of promulgating Mahayana teaching there was accredited to the contributions from the five hundred Mahayana masters and the Tuo-zun Brothers. Brahman Rahula continued to sustain such prosperity in the meantime, and with Bodhisattva Nagarjuna, the Mahayana teaching was at its zenith. These were from the account of Venerable Tāranātha. [14:14]
The content that I shared above is abstracted from the “Commentary on the Praise of the Buddha’s Superiority over the Gods, [Devatavimarsastuti or Devatisayastotra]” in the Collections of 6th Master Sai-tsang. If the opportunity permits, we can study both praises by the two brothers. We can also compose songs, if possible, to praise Buddha’s good qualities so that we can accumulate a vast store of merits. Thank you everyone! [14:37]
【全球广论 II 讲次: 0220】
讲次 0220
日期 2020-05-07 – 2020-05-10
标题 陀尊兄弟皈信三宝的事迹
广论段落 P2-L6 ~ P2-L8 此中传有二派释仪……应如后释。
备注 陀尊兄弟的故事
00:00
在讲到胜那兰陀寺的时候，说是安置大乘经函的宏伟经院，五百大乘阿闍黎还有陀尊兄弟及龙树等等，都在那兰陀寺里边。大家知不知道陀尊兄弟他们的事迹呢？陀尊兄弟就是指陀尊成就尊还有陀尊安乐主，他们大约是在释迦牟尼佛涅槃后两百年出生的。 00:33
下面我要讲的是依据《六世赛仓大师文集》中《殊胜赞广释》中的内容。陀尊兄弟生于印度一户世代信仰供奉大自在天的家庭，这个世家善巧并且爱乐行持六件事：读诵《吠陀》典籍、令人读诵、修习火供、令人修习火供、布施、受取六事。哥哥出生的时候取名陀尊成就尊，年幼的时候通晓总体婆罗门的《吠陀》教典，对于外道所有的典籍也都能够通晓无疑，得到了智者的美名。他依着祖先传下来的规矩，长时地供养大自在天。但他不仅读诵外道的典籍，同时也读诵内道的典籍，并且完全地通晓其中的意涵。因此他看到佛世尊的至言无倒地开示了苦及苦因，以及遮灭苦因之道，是具有殊胜意涵的教典，至于其他外道的典籍就不是这样的。 01:46
到了一定的时候，他与弟弟安乐主两个人就想：“我们平时供奉的大自在天较为超胜，还是佛世尊较为超胜呢？我们应该好好地探究，并且找人询问。”于是他们向父亲请问。父亲说：“我们家祖祖辈辈都是读诵婆罗门《吠陀》典籍，并且供奉大自在天，至于真正说来究竟是谁较为超胜，我也不知道。如果你们真想知道的话，可以到无热恼湖畔，那儿有一座四季覆盖着冰雪的雪山──冈底斯山。我们的大自在天以及他的妃子邬摩天女，据说现在就住在那里。要是你们有勇气的话，就去那里亲自谒见大自在天，并且请示他这个问题，他会告诉你们的。”02:58
于是，两位兄弟心想：“在我们俩还没有亲自见到大自在天得到他的指示之前，我们不修任何的善根。”他们发誓一定要亲自见到大自在天。于是兄弟二人就启程前往，一起到了冈底斯山。在那里他们看到了一处天神的林苑，里面散落着稀奇的人天妙花、妙果、叶子，还有果实低垂的佳木，到处都是。四周非常地宽阔，令人非常地舒心、非常地悦意，景色别致，大自在天的坐骑象王就像白云一般随意地漫步。兄弟二人见到这样的情景就非常地高兴，并跑进去寻找大自在天所住的位置。 04:02
在花叶、果实低垂的树林当中，他们看到了一位美丽可人的天女，光看一眼就能夺人心意，在她的身旁还有许多年少的天子一起摘着果实。这位天女看到他们之后，问他们说：“你们来到这么难以前来的地方，是有什么事情吗？”兄弟二人便详细地告诉天女所有的原委。天女听了之后说：“我就是你们大自在天的妃子邬摩，如果你们俩为了这个目的想要见大自在天的话，就跟着我来吧！”04:46
他们就跟着天女走到了一片花果极为繁茂的天苑，周围都是湖泊和水塘，各种水鸟发出优雅的鸣叫，具足八支的流水及瀑布的水气就那样弥漫在空中，于是出现了五彩虹霓的帐室。里边有一座天人的宫殿，悬挂着半满璎珞，矮墙、栅栏作为装饰──那个矮墙应该是光做的吧──在透明的无量宫中，设了一个宝座，大自在天就傲气地坐在上头。有许多天女或者手持着孔雀翎扇、或者手持拂尘，还有弹奏琵琶的、吹着笛子的、有端来各种甘露美食的。然后邬摩天女就交代部众主，就是他的儿子象鼻天毗奈耶迦，说：“把这两位童子带到大自在天的面前。”然后部众主牵着他们俩的手，带他们来到大自在天的座前，他们两位就恭敬地礼拜了大自在天。 06:02
大自在天说：“你们两位来到这难以到达的地方，是为了什么事吗？你们想要得到什么悉地？”年少的两兄弟说：“我们两个是婆罗门族人，此行来到这里不是为了求得悉地。我们家祖祖辈辈都是奉您为导师，对于您的论典以及《吠陀》也都学习得很精通，另外对于佛陀的教典也学习得善巧、娴熟、通达了，但是不晓得哪位导师以及谁的教典更为殊胜？因此祈请您能够告诉我们。关于导师以及教、论、着的究竟，是谁高谁低呢？何者较为超胜，我们就想依信于谁。”06:54
看一看，这两位满直率地就去问了这么直率的问题。大自在天听完了之后，就对他们说了：“如果你们想明白这件事，那就在这儿稍等一下吧！”时值正午，也就是接近释迦佛诸比丘化缘乞食的时候，天上来了五百阿罗汉，身着褐黄色的法衣，手持钵与锡杖，就像飞鸟翱翔。他们下来的时候，就像黄色的大雁降落，到了大自在天的宫殿前面。大自在天、邬摩天女，以及身边的侍从，他们手持着烧香、涂香，还有各种鲜花等等的供养，恭敬地上前迎接。 07:48
他们请众阿罗汉坐上了天人妙供中的舒适坐垫，接着大自在天与邬摩天女等供上了丰盛的百味饮食，请诸罗汉应供，罗汉得到了满足。随后邬摩天女又供养了各种鲜花、水果，之后与大自在天坐在一起。接着众阿罗汉便受供回向，并且以布施福德作为主题而开示正法。结束之后，又像飞鸟飞上天一般，回到了他们自己的住所。 08:28
注意喔，这个过程应该这两个兄弟都看到了吧！于是大自在天就对婆罗门兄弟二人说了一个偈子：“我等日日兴供养，谁之弟子获妙德，除世间过功德巍，最胜妙相遍传扬。以大欢喜正供养，当下即若得涅槃，三界导师德无等，智者当供彼佛陀。”大自在天接着告诉他们说：“所以你们二人也要以导师佛陀世尊作为皈依呀！并且要恭敬供养佛陀的至言，以及随学佛陀的圣者僧伽。”兄弟二人清楚了解了大自在天的意思之后，心满意足地回去了。 09:26
婆罗门陀尊成就尊与安乐主两兄弟回到了自己的家里，他们知道了吠陀的教典以及其所开示的内容都是没有心要的，自此就把这些弃如蔽草。而导师佛陀世尊和佛陀所宣说的至言，才是消除一切痛苦、获得最胜解脱果位的真实方便。他们对此获得了坚固的定解之后，就由“知功德、知差别、自受许、不言有余”这四个层面，从内心深处皈依三宝。注意！ 《广论》上也有这样的。并且在心续当中生起了──注意！看是生起了什么──见一切生死轮回无有心要的真实出离意乐，于是舍俗出家而趣入佛陀的圣教。 10:30
进入佛门之后，婆罗门兄弟怀着对于导师大悲尊极深的诚敬信心，依着内、外道导师与教法胜劣的差别，还有各别的功德过失，弟弟安乐主以佛陀世尊胜出世间天神的论述方式，造了《胜天赞》；哥哥陀尊成就尊则造了《导师世尊如来应供正遍知佛陀吉祥胜者释迦能仁殊胜赞》，简称《殊胜赞》。 11:03
另外在其他的史籍当中则记载：在第三次集结经典之后，大乘教法刚开始兴盛，摩羯陀境内有一对兄弟名为婆罗门陀尊成就尊以及安乐主。他们两位都精通内、外道的教义，但是哥哥心中怀有疑惑，觉得大自在天较为超胜，而安乐主则完全归信于佛陀，两个人由于见解和信仰相处得不太和睦。后来因为母亲的劝励，兄弟二人修成了神行悉地，到了格拉夏山王──也就是冈底斯山──大自在天的跟前。 11:46
在那个地方见到了五百罗汉像飞鸟般从天飞来，大自在天及其随从礼敬罗汉，并且供养午斋而听闻佛法。婆罗门兄弟二人请问了大自在天，大自在天说：“解脱只有佛道中才有，其他是没有的。”兄弟二人非常欢喜，回到了自己的家乡之后，就舍掉了婆罗门的服饰而成为居士大德，正为受持终身居士八戒，善巧通达大小乘。为了分判导师与外道大师的胜劣，因此陀尊成就尊造了《殊胜赞》，而安乐主造了《胜天赞》。这两篇赞传遍了所有市集与王宫，那时当地的人大多将这两篇赞作为歌词而歌唱，流传非常非常地广。陀尊兄弟二人供养在金刚座的五百位声闻的生活所需，又在那兰陀承事供养五百位大乘行者。 12:54
一般而言，那兰陀是圣者舍利弗出生的地方，同样也是舍利弗与八万阿罗汉涅槃的地方，中间有一段时间地方空了、人也没有了，只剩下一座舍利弗的塔。当时阿育王就供养了那座塔，并且修建了一座宏伟的佛殿。后来大乘最初的五百阿闍黎共同商议观察，如果在圣者舍利弗出生地弘扬大乘教法的话，有大乘之法之兴盛、众人生信的征兆；如果在目犍连尊者出生地弘扬大乘教法的话，征兆显示会有很大的势力，但算不上正法兴盛。他们看到这样的征兆之后，陀尊兄弟就兴建了八座那兰陀寺的经院，安置了许多大乘的经典。因此那兰陀寺最初的建造者是阿育王，但是大乘教法最初在那里弘扬起来，则是五百阿闍黎与陀尊兄弟的功劳。中间则是由婆罗门罗睺罗令兴盛，再由龙树菩萨令大乘法盛极一时。这些是多罗那他大师所说的。 14:14
我上面所讲的就是赛仓大师的《殊胜赞广释》中所说的内容，有机会我们可以学一学兄弟二人造的那两篇赞。如果可以的话，可能也可以写成赞颂歌颂佛德，让我们能够集聚很大的资粮。谢谢大家！ 14:37