Lecture No. 0222
Global Lamrim II
Lecture No. 0222
Lamrim Volume 1: P34-L23 ~ L26
Date: 2020-05-14 ~ 2020-05-17
Topic: The purity of the sublime teaching── The flawless expedient guide to those who are capable of being transformed to reach the Buddha realm (Four Interwoven Annotations)
One time, Rinpoche gave us the Dharma teaching on the stages of the path. After finishing the teaching, Rinpoche was on the way out of the Dharma hall. At this moment, many lay people were so deeply moved that they immediately followed Rinpoche. Seeing this, I ran to the front of Rinpoche and said, “Master, many lay people would like to see you!” Upon hearing this, Rinpoche stopped, and stood there with both arms open. Then, lots of lay people all surged forward, surrounding him. Rinpoche said, “Here I am! An old man with grey hair! Whatever I have is all from the Three Jewels.” Draped in kasaya (monk robes), he stood there with great compassion in his eyes, and let everyone looked at him. Back then, few lay students had met Rinpoche before, so they said, “We want to see Buddha!” All of them surrounded Rinpoche with palms together. [00:47]
Rinpoche often said, “When sitting high in the teaching throne, giving teachings, one needs to contemplate that all worldly phenomena are impermanent. It is the Three Jewels that made all of these possible. One should always treat all sentient beings with respect and sincerity, and venerate all monastics, even if he or she is merely a young novice with a running nose!” [01:15]
While traveling with Rinpoche during a pilgrimage trip, I saw Rinpoche walked into a monastery, where many young novice monks were reciting scriptures. At that time, the moon was high up in the sky. Actually, it was quite picturesque – the moon rose high in the sky and shed bright, silver moonlight onto the glazed roof tiles of the monastery. There was a big tree in the yard, and a group of the novice monks sat circling that big tree reciting the scriptures. Rinpoche led the way with us following behind; while passing by there, he slowed down, with every step as light as possible; when we were close to the novice monks, Rinpoche began to make full prostration, a way to show respect to the novice monks who were reciting. These novice monks definitely were not aware that there was a great master prostrating to them! [02:02]
Hence, concerning “the purity of the speech of the master”, Rinpoche explained, “The purity of the mental continuum of the teachers who are giving teaching is of vital importance. That is, while giving the teaching, they must examine themselves if they have the genuine intention to benefit all living beings!” While we are following the virtuous teachers, we can witness what is stated in the scriptures; namely, what is described on the scriptures is actually manifesting in the bearing of the virtuous teachers! [02:26]
Next is the third purity: “the purity of the teaching that will be explained”. The sublime teaching given has to be the flawless expedient means to guide those who are capable of being transformed to reach the Buddha realm. This is the purity of the teaching. From the perspective of rectifying our wrong views and salvaging us from descending to the miserable realms, what is the definition of the sublime teaching? The sublime teaching, by definition, should be able to help those who are capable of being transformed to eliminate their afflictions, help them cultivate good qualities in their mental continuum, and guide them onto the proper path. To sum up, these are the three purities – an approach that Nalanda Monastery adopted to explain the sublime teaching. [03:03]
Take notice! With regard to the purity of the teaching mentioned here, Rinpoche asked us, “What is the sublime teaching?” It is the flawless expedient means; where will it guide us? It will guide us to the Buddha realm. This is what the pure sublime teaching is! What kind of good qualities does the pure sublime teaching have? The pure sublime teaching has the good qualities to rectify our wrong views and salvage us from descending to the miserable realms. Therefore, the sublime teaching, by definition, is to help us tame our afflictions and even eliminate them, and to help us develop good qualities in our mental continuum; besides, it can guide us to the proper path. Thus, here we are able to study and discuss such a pure lineage passed down from the Nalanda Monastery. Although Je Tsong-kha-pa followed the lineage of Vikramalasila Monastery, we can summarize that the essence of both renowned approaches is about the same. [03:50]
Thus because of the hard work of the past masters, we are able to learn and study such sublime teaching. Special thanks go to Late Master and Rinpoche for imparting Lamrim to us! Were it not for these great virtuous teachers who imparted the teaching to us, it would be impossible for us to understand the essence of the teaching. Even though we have the Lamrim text in our hands, chances are some of us might never open it up and read it even once, after placing it on the bookshelf for over 20 or 30 years. Even if we have read it once, we probably can’t comprehend the key points. If the venerables of our translation academy did not put arduous effort into translating the Four Interwoven Annotations, it would not be possible for us to hear such a lineage in Chinese. Thus let’s pay our veneration to all great masters of the lineage in the past and bow to the monastics who are exerting every effort to preserve the sublime teaching! Also here, I thank you all for being persistent in studying the Global Lamrim. With such beautiful merits accumulated, we must dedicate them towards attaining the ultimate enlightenment! Thank you! [04:41]
【全球广论 II 讲次: 0222】
讲次 0222
标题 清净正法──无谬引导所化至佛地（四家注）
音档
日期 2020-05-14 ~ 2020-05-17
广论段落 P2-L6 ~ P2-L7 诸智论师……所说法清净。
入门段落 第1册 P83-L1~P84-L3 诸智论师……就是以这三种清净门来诠释正法。
00:00
有一次仁波切给我们讲道次第的法类。讲完了之后从说法堂出来，很多居士很感动，就追着仁波切。然后我就跑在仁波切面前跟仁波切说：“师父，很多居士想要看您！”仁波切一听就停下来，然后就站在那儿把双手摊开。这时候居士们就拥上来，仁波切说：“看吧！一个白发老翁！我的一切都是三宝给的。”当时就穿着袈裟，非常慈悲地站在那里给大家看。那时候可能很多同学都没见过仁波切，他们说：“我们要看佛爷！”然后就围着师父合掌。 00:47
仁波切多次讲过：说法的时候坐在高高的法座上，要观想诸行无常。这一切都是三宝给的，对于众生应该怀着一颗彻底恭敬和虔诚的心，去礼敬所有的出家人，甚至是一个流鼻涕的小沙弥！ 01:15
跟仁波切一起朝礼寺院的时候，就看过仁波切走到一个寺院，那个寺院有很多小沙弥在背经。那个时候月亮已经出来了，那是一幅很美的图画──月上中天，皎洁的白光照在那琉璃瓦的寺院上，院子里有一棵大树，大树旁边就是沙弥围着一圈在背经。仁波切带着我们走过去的时候，脚步就放慢，一点点走，快走近的时候仁波切就开始磕大头，给那些背书的小沙弥顶礼。正在背书的小沙弥肯定不知道有个大上师正在顶礼他们！ 02:02
所以“轨范语净”这一点，仁波切解释说：“说法师的相续清净很重要，到底有没有真实利益众生的心！”在我们跟随善知识的时候，就能看到经典上所说的事情在善知识的行持中是真实出现的！ 02:26
接着第三个“所说法清净”，所说的法必须是能以无谬的方便之门，引导所化机至佛地的正法，这才是清净的法。就修改与救护的功德的角度来讲，正法的定义是什么呢？摧伏所化机的烦恼，能令他的相续生起功德，依此引导令至正道，这就称为正法。所以，那兰陀寺的说法方式，就是以这三种清净门来诠释正法的。 03:03
注意！在这里边所说的法清净，上师讲到：什么是正法？无谬的方便之门，引导所化机去哪儿呢？至佛地，这才是清净的正法！清净的正法具有什么功德呢？它能够修改与救护。所以，正法的定义就是能够摧伏所化机的烦恼，能令我们的相续生起功德，并且引导令我们能够入正道。那么我们能够在一起听闻和研讨这样一个有清净法脉的传承──从那兰陀寺的这样传承，虽然后来宗大师是尊止迦摩啰室啰寺的传承，但是它们两个可以收摄为差不多是一样的。 03:50
所以能够听到这样的传承，我们真的要感谢历代传承祖师的辛苦，尤其要感谢为我们讲说《广论》的师父还有仁波切！没有这些大善知识为我们讲说，我们是无法了解到其中的窍要。纵然得到《广论》，在我们的经柜里供上个二、三十年，有些人可能都没法打开把它读一遍；纵然读一遍也不得其要；如果译经院的法师们没有费尽千辛万苦把《四家合注》翻译出来，我们也没法用汉文听到这样的传承。所以礼敬一切传承祖师，礼敬为正法而努力的僧众们！也对大家能够一直坚持学全广，谢谢大家的用心，一定要回向无上菩提！谢谢！ 04:41