Lecture No. 0224

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Global Lamrim II

Lecture No. 0224

Lamrim Volume 1: P34-L26 ~ L32

Date: 2020-05-21 ~ 2020-05-24

Topic: Emperor Dharmapala and Commentator Haribhadra who widely promulgated the Prajnaparamita (The Four Interwoven Annotations)

Who was the primary patron and benefactor of such a magnificent, grand-scale monastery, with so many great Panditas residing there? The patron was the Indian emperor, Dharmapala; he was also the patron of Acharya Haribhadra, the author of the Commentary Clarifying the Meaning. “adytum”, means the center of the inner hall of the main shrine hall of the monastery, where the statue of Mahabodhi was enshrined, which was the same size as that of Shakyamuni Buddha. “Mahabodhi statue” refers to the statue of Buddha. There was a statue equivalent to the size of the Shakyamuni statue sitting on diamond throne at Bodhi Gaya. The above is the annotation from Venerable Yu. [00:48]

Buddha’s sublime teaching was thriving in this monastery, and the way these scholars gave teaching was like what was stated in the following: “the adepts there agreed that they would explain the teaching from the three topics: the greatness of the author of the teaching, the greatness of the teaching, and how one should explain and listen to that teaching.” That is, to expound Buddha’s teachings, one must meet these three prerequisites, and this is very important! Those giving teaching must abide by these three prerequisites, and this was the requirement of giving Buddha’s teaching in this monastery. [01:12]

Rinpoche continued to explain that based on some explanations or certain guru’s annotations, there was not much difference between the methods of the Nalanda Monastery and those of Vikramalasila. Why? It is because the “purity of the teaching” can be included in “the greatness of the teaching”; what can “the purity of mind of the disciple” be incorporated in? It can be incorporated in the “how one should explain and listen to that teaching”. And then, ”the purity of speech of the master” is generally integrated with “the greatness of the author of the teaching”. Basically, the methods of the two monasteries are very similar. So which one was adopted? Lama Tsong-kha-pa adopted the latter, namely, the approach of the Vikramalasila Monastery as Master Atisha abided by the rule of this monastery, he was the guru of this monastery. So giving teaching using this approach, should have virtuous dependent arising. Thus it said in the Lamrim “Specifying which method to follow, between these two methods, the latter is applied,” meaning that the transmission of the lineage is based on the method used by this monastery. [02:14]

The emperor who founded Vikramalasila Monastery was Dharmapala (phonetical translation), which means Dharma-protector. Legend has it that the emperor was a Tripitaka Master in his previous life, and who took the vow to promulgate the Perfection of Wisdom [Prajnaparamita.] He was reborn as a prince into a royal family and became the emperor later. He was the 2nd emperor of the Pala Dynasty, ruling extensive territory. He made the teaching of the Perfection of Wisdom and the tantric teaching prevalent throughout the kingdom and invited all Panditas who were well versed in the essence of the Perfection of Wisdom and tantric teaching to sit in the front row, a sign of holding these great scholars in high esteem. [02:55]

In the beginning of his reign, he invited commentator Haribhadra to give teaching on the Perfection of Wisdom. Among the 50 Dharma assemblies sponsored by this emperor, as many as 35 were dedicated to the teaching of the Perfection of Wisdom. Later, he built the Vikramalasila Monastery; for a prolong period of time made offerings to 108 Panditas as well as 114 Tantric Acharyas [gurus.] In addition, he also generously set a feast and offered feasts to those who came to listen to the teaching every month. [03:29]

It was recorded in The Perfection of Wisdom Sutra, initially the teaching of the Perfection of Wisdom would flourish widely in central India, then to the south, back to central India, and then to the north. The prophecy that the Perfection of Wisdom would come back to the central India was at the time when Dharmapala was the emperor. Under his reign, how many prominent teachers were there? There were commentator Haribhadra and many other distinctive scholars. That was the era when the sublime teaching was flourishing. [04:08]

Emperor Dharmapala was not only the patron of this monastery, but also patron of commentator, Haribhadra. [By the way,] how much do you know about commentator Haribhadra? Let me give you a brief introduction based on the Biography of Passing On Teaching’s Succession. [04:22]

Commentator Haribhadra was named as “Haribhadra who promulgates the Perfection of Wisdom”. Acharya Haribhadra, who was worthy of Je Tsong-kha-pa’s praises, had already cultivated Bodhicitta and engaged in great Bodhisattva deeds since many lives ago. He was the prominent practitioner who had taken the vow to promulgate the essence of Buddha’s teaching – the oral transmission of the Perfection of Wisdom, and taken his rebirth to this land with strong aspirations. [04:47]

This Acharya was born to a royal family. However, some accounts in the history of Buddhism stated, [one version goes like this] while this acharya’s mother was pregnant with him, a lion attacked his mother. Although the lion devoured his mother, it spared the baby in her womb. Thus, he survived and grew up safely. That was how he was named “Haribhadra”. This is described in the Biography of Passing On Teaching’s Succession. [05:18]

However, later on while reading this section, I was wondering, if such an accident truly happened to him at his birth, by calling him “Haribhadra”, wouldn’t that make him very sad whenever his name was called? That would remind him of how his mother lost her life. If everyone called him by such a name, wouldn’t it hurt him even more? The lion spared his life but ate his mother, which made him motherless at birth. Hence, I wondered if this is right. The author of the Biography of Passing On Teaching’s Succession also wrote, “some accounts in the history of Buddhism state”, it seems that this author had his doubts too. [05:52]

After this great master grew up, he totally renounced the clamorous way of life of the mundane world and was ordained as a Buddhist monk. After the ordination, he received the monastic vows [the Upasampada], and studied meticulously all the tenets of his school and other schools, and became a fully knowledgeable scholar. Take heed! “Studying meticulously all the tenets of his school and other schools” is by no means an easy task. With his intensive and comprehensive study, he became a fully knowledgeable scholar. [In fact,] such meticulous and comprehensive learning requires tremendous efforts. He was particularly focused on researching the tenets of the Perfection of Wisdom. Master Haribhadra was like Sadāprarudita Bodhisattva, disregarding the arduous work, his own life, and all the hazards, he sought out and strove with determination, persisting in seeking the teaching of the Perfection of Wisdom. At that time, Master Haribhadra constantly contemplated, “When can I attain unwavering profound understanding of the doctrines of the Perfection of Wisdom Sutra and the essence of the encompassing stages of the path?” Bearing such thoughts in mind, he tirelessly studied with one-pointed attention. [07:00]

Let’s ponder on the thought Master Haribhadra had in his mind. Let me reiterate his thought one more time: “When can I attain unwavering profound understanding of the Perfection of Wisdom Sutra and the essence of the encompassing stages of the path?” The aspiration he had in his mind was to fully realize the Perfection of Wisdom Sutra, as well as the essence of the encompassing stages of the path. What kind of profound understanding did he wish to attain? He wished to attain the complete and unwavering profound understanding; that was the aspiration he had in mind! [07:32]

Eng

【全球广论 II 讲次: 0224】

讲次 0224

标题 广传般若的法王与狮子贤论师（四家注）

音档 -

日期 2020-05-21 ~ 2020-05-24

广论段落 P2-L7 ~ P2-L8 后时止迦摩啰室啰……应如后释。

入门段落 第1册 P87-LL2 ~ P88-LL1 此寺院的功德主……应如后释”。

00:00

这么宏伟、规模宏大的寺院，这么多的大班智达驻锡其中，这个寺院的功德主和大施主是谁呢？他就是印度的“法王达摩波罗”，他也是狮子贤论师的施主。 《显明义释》的作者就是狮子贤阿闍黎，达摩波罗也是他的施主。 “内殿中央”，就是在寺院大殿里边后殿中间，供奉着和金刚座大菩提像等量的世尊像。 “大菩提”就是指佛薄伽梵的圣像，殿里边有一尊和金刚座菩提迦耶释迦能仁的像等量的佛像。以上就是语王尊者的笺注。 00:48

在这座寺院里圣教非常地盛行，这里面诸智者们的说法方式，就如下文提到的：“则许三种而为初要：谓正法造者殊胜、正法殊胜、如何讲闻彼法规理”。讲法一定要具备这三个条件，这非常重要！讲法必须具备这三个条件，就是这座寺院的一个讲规。 01:12

仁波切又接着说道：有一些解释或是一些上师的说法里边，说那兰陀寺和止迦摩啰室啰寺的说法没有太大差别。为什么呢？因为“所说法清净”就可以摄入“正法殊胜”；“学者相续清净”可以摄入什么呀？ “如何讲闻彼法规理”；然后“轨范语净”大致上可以纳入“造者殊胜”，所以这两者基本上是很相似的。那本论是依循何者呢？宗喀巴大师是依后者，就是止迦摩啰室啰寺的讲规，因为觉窝杰具德阿底峡尊者是依这座寺院的作法，是这座寺院的上师，所以这样去讲说的话，应该也有良善的缘起。因此“明当随于何规：今于此中，应如后释。”就是指传规要依这座寺院的作法。 02:14

创建止迦摩啰室啰寺院的这个国王，他的音译就是达摩波罗，义译是法护。传说他前世是一位三藏法师，发愿要广弘般若，投生为王族──成了王子，后来成为国王。他是波罗王朝第二任的君主，疆土极为广阔，令般若教授及密集法门遍布国土一切地方，而且令通晓般若还有密集的这些班智达列坐众前，非常非常尊重大善知识。 02:55

他刚刚开始执政的时候，就迎请了狮子贤论师宣说般若。这位国王所建的五十座讲坛，其中有三十五个都是般若讲坛。后来又启建了止迦摩啰室啰寺，长时间供养一百零八位班智达，还有一百一十四位阿闍黎等密教师。不仅如此，他还每个月为听法的人施设飨宴，供养听法众。 03:29

《般若经》中记载：《般若》法流初广弘于中印度，再传至南方，后回传中印度，再向北传。而回传中印度的授记，正是这位达摩波罗国王执政的时候。他在位期间，出现了多少大善知识呢？有善护、狮子贤论师、严饰、海云、光明生源、满增论师，以及金刚大阿闍黎佛智父子、佛密、佛寂等大师，是正法相当鼎盛的一个时代。 04:08

他不仅仅是这座寺院的施主，还是狮子贤论师的施主。不知道大家对狮子贤论师了解多少？我可以依据着《师师相承传》给大家略略地介绍一下。 04:22

狮子贤论师，他是“弘般若道狮子贤”。值得宗喀巴大师这样称赞的阿闍黎狮子贤，他从往昔久远过去生当中就已经发起了菩提心，学行伟大的佛子行。他是为了在这个刹土中弘扬佛教的心要──般若口诀，乘愿而来的一位大德。 04:47

这位阿闍黎诞生在王族当中。可是过去有一些佛教史中说：这位阿闍黎住在母胎的时候，母亲被狮子伤害。狮子吃了他的母亲之后，没有吃腹中的婴儿，所以他就活下来了，活下来之后又平安地长大，因此取名为“狮子贤”。这是在《师师相承传》里边写的记述。 05:18

但是后来我看了这一段的时候，我也在想：如果他真是出生的时候有这样一个遭遇，如果还把他叫狮子贤的话，不是每次喊他，他都伤心吗？他就会想他妈妈被伤害了。大家用这样一个名字称呼他，不是很伤害他吗？狮子把他留下了，可是把他妈妈吃掉了，他一出生就没有母亲，所以我会觉得这样到底是对不对的？因为这里边作者也说：“过去有一些佛教史中说。”看起来他也有一些疑惑。 05:52

这位大师他成年之后，完全不留恋喧嚣的俗家，于是就在佛教里出家了。出家之后受了圆满的学处──比丘戒，精细地研习了一切自部他部的宗义，成为彻底的善巧者。注意喔！ “研习一切自部他部的宗义”，是一件不容易的事情；又在研究了之后，成为彻底的善巧者，而且他是精细地研习，这是要花一番工夫的。尤其是特别对于寻求《般若》的教义，尊者就像常啼菩萨那样，不顾辛劳与生命，不顾危险这样去寻求，发愤图强，一直要勤求《般若》的教授。那时候尊者常常在想：“什么时候才能对于《大般若经》的教义、三乘道次第的圆满道体，获得他人所不能牵引的深刻定解呢？”一边这样想，如此地一心勤求不懈。 07:00

大家可以想一想他的想法。我把他的想法再讲一遍：“什么时候才能对于《大般若经》的教义、三乘道次第的圆满道体，获得他人所不能牵引的深刻定解？”他心中的所愿就是了解《大般若经》，还有三乘道次第的圆满道体。得到什么样的深刻定解呢？就是完全不可动摇的这种定解，这是他心中所愿！ 07:32