Lecture No. 0226
Global Lamrim II
Lecture No. 0226
Lamrim Volume 1: P34-L26-32
Date: 2020-05-28 ~ 2020-05-31
Topic: Greatness in the commentaries composed by Master Haribhadra
Who’d like to be the patron? If there was a Dharma Assembly on the Perfection of Wisdom, everyone would jostle for the patronage, right? At that time, Dharmapala was the patron [of Master Haribhadra]. By following honorable Maitreya’s instructions, Master Haribhadra composed the Commentary Clarifying the Meaning on the Ornament for Clear Knowledge, the Verse Summary of the Perfection of Wisdom in Eight Thousand Lines [v.2 p.212], which was composed based on the oral transmissions of the Ornament for Clear Knowledge and the Long Explanation of the Perfection of Wisdom in Eight Thousand Lines [v.1 p.254, v.2 p.110 & 121]. With reference from Vimuktisena’s Commentary on the Perfection of Wisdom Sutra in Twenty-five Thousand Lines, Master Haribhadra composed the Eightfold Explanation, based on the Perfection of Wisdom Sutra in Twenty-five Thousand Lines and the essence of Ornament for Clear Knowledge; besides, he also wrote the Commentary on the Difficult Points of the Condensed Sutra, the Practical Applications of the Perfection of Wisdom, and several other commentaries. 00:46
This Acharya (guru) was fully endowed with incomparable compassion and wisdom; because of the blessings from honorable Maitreya…. Pay attention to this aspect; even such a brilliant and prominent practitioner as Acharya Haribardra, he would still need to rely on the blessings from his chosen deity prior to writing books, giving teachings on Prajnaparamita and tenets or composing commentaries. With the blessings and empowerment from honorable Maitreya, the Commentary Clarifying the Meaning he composed became the “Prajnaparamita eyes” for those practitioners who practiced on the stages of path to enlightenment. You may ponder on what the “Prajnaparamita eyes” are. By analogy, the commentary is likened to the eye in the sense that it would enable the practitioners to read through the Perfection of Wisdom Sutra line by line, word for word; that is, the Commentary Clarifying the Meaning is analogous to the eyes that can help us understand the meaning of the Perfection of Wisdom Sutra. Thus it is called “Prajnaparamita eyes”. That’s very impressive! Hope that we will have the opportunity to study it together in the future. In fact, many of our monastics have already studied it for several rounds. 01:39
How minute and meticulous do you know is the Long Explanation of the Perfection of Wisdom in Eight Thousand Lines? It covers from the little chores of sweeping and cleaning the room all the way to the subject of meditating on the union of serenity and insight. It specifies all the essential points of practice concerning the three types of persons on the stages of the path as illustrated in the Perfection of Wisdom Sutra: what is the essence of the path, how to measure the practice on the path quantitatively, what is the systematic order, etc., – all of these are specified explicitly. Take heed to the word “explicitly”; the commentary specified explicitly all of these points! On top of that, there is one more vital quality – completely flawless! Not even one speck of mistake can be found; how pure this commentary is! 02:27
Moreover, while practitioners apply each given Dharma category of the cultivation practice, it doesn’t mean that they have to forsake other Dharma categories. Instead, based on the oral transmissions from honorable Maitreya, every object of meditation encompasses all the essence of the stages of the path. That is, each object of meditation carries the epitome of the encompassing essence of the path. This is the teaching following the oral transmission of honorable Maitreya as well, which highlights that every Dharma category contains the encompassing essence of the path. All of these practices were based on the instructions from the guru. 03:01
The instructions cover from the very beginning of the aids to liberation [the path of accumulation] [v.3 p.93], all the way to the practice of the ultimate Vajra Samadhi as the direct antidote against the two wrong views of the obstructions to knowledge [in regard to the two types of direct cognitions], so as to attain the omniscient wisdom; included also is how to engage in 27 types of Works to benefit all living beings after such attainment. Master Haribhadra had a very complete and thorough coverage in this commentary. What I just mentioned is a series of studies and practices [Master Haribhadra had accomplished]; however, it would take one several years to fully understand just one commentary; for instance, what is Vajra Samadhi? What are two wrong views of the obstructions to knowledge? What is the direct antidote to these two wrong views? What are the 27 types of Works after one has attained the omniscient wisdom? How should one engage in the works to benefit all living beings? All of the above questions are thoroughly explained in his commentaries, and this is what we should study. Understandably, Master Haribhadra had accomplished incredible gracious works to benefit the living beings of the Jambudvipa continent, the continent where we are residing now. The benevolence we receive from Master Haribhadra is unparalleled! 03:54
Next, [the Biography of Passing On Teaching’s Succession p.123 Chinese text] states, “Therefore, those who aspire to study and apply the stages of the path to enlightenment should pray sincerely to Master Haribhadra for his blessings. They should also repeatedly and carefully study many commentaries composed by Master Haribhadra, so as to cultivate a steadfast conviction in their own application of the essence of the stages of the path. So steadfast is the conviction that none of the evil spirits or bad friends can change their minds.” Remember the aspiration Master Haribhadra had when he set out to beseech the teaching; his aspiration was to cultivate unwavering conviction in the encompassing essence of the stages of the path, as well as the intended meaning of the Perfection of Wisdom. Now our supplication to him should also be the same. 04:33
Understandably, we should earnestly pray to Master Haribhadra, and study repeatedly and carefully the commentaries he had written. That’s how the monastics in our monastery have engaged in studying, memorizing, and debating over a long period of time. It says “to cultivate a steadfast conviction in their own application of the essence of the stages of the path;” regarding the words “their own application,” whose application? It refers to our own practice. “So as to obtain steadfast conviction in our own application of the essence of the stages of the path.” How steadfast should it be? Our conviction should be so steadfast that none of the evil spirits or bad friends can change our mind. That is, we are firmly convinced that the discernment we make through careful analysis and repeated scrutiny – based on the assertion from the great treatises and the experience we have gained while facing arising conditions, we come to form this purified perception. This is the wish the great virtuous teachers had for us! 05:21
【全球广论 II 讲次: 0226】
讲次 0226
标题 狮子贤论师著作之殊胜
日期 2020-05-28 ~ 2020-05-31
广论段落 P2-L7 后时止迦摩啰室啰
备注 狮子贤论师的故事
00:00
谁当施主啊？如果有一个讲《般若》的法会，大家都很想争着当施主吧？对！那个时候就是达摩波罗王作为施主。依着至尊弥勒菩萨的授记，狮子贤论师就著作了《现观庄严论显明义释》；汇合《现观庄严论》与《般若八千颂》口诀的《八千颂广释》；随顺圣解脱军所著的《般若二万五千颂光明论》，而将《般若二万五千颂》配合《现观》的要义，写下了《二万五千颂》的摄义《八品论》；《摄功德宝释易解论》、《般若修法》，还有《旃札巴文法变格颂》等诸论著。 00:46
这位阿闍黎具足无比的悲智，又由于至尊弥勒的加持力──看这个部分喔！这么精彩的大德，著书立说、讲《般若》、写论著都要靠本尊的加持──以此他所著的《显明义释》成为修菩提道次第人们的“般若法眼”。大家想一想什么叫“般若法眼”？意思就是像研读《般若经》的眼睛一般。就是我们看经，然后眼睛一行、一行，一个字、一个字地看；而他的《显明义释》就像我们能看《般若经》的眼睛一样，被称为“般若法眼”，是非常厉害的！希望我们以后能够一起学。像我们寺院的很多法师都已经学了好多遍。 01:39
他所著述的《八千颂广释》细到什么程度呢？从最初的打扫房舍开始一直到修习止观双运瑜伽中间，所有的三士道道次第的这些扼要都如《般若经》中所说的那样：何者为道的体性、道的数量如何决定、次第是如何等等，都非常清晰地开示。注意！清晰喔，非常清晰地开示！还有一句很重要的——没有丝毫的错误！一点点错误都没有，这么清净的论典。 02:27
并且在每一个所缘法类中，修持其中一者时，并非必须舍弃其他所缘法类，而是依靠依怙弥勒的口诀，强调在每个所缘法类之上具备圆满道体。就是每一个所缘之上，它有全圆道体的缩影。这个也是依照依怙弥勒的口诀，强调在每个所缘法类上具备圆满道体，所以全部都是上师指导的。 03:01
最初从顺解脱分开始，直至最后金刚喻三摩地作为二现错乱的正对治，进而获得一切相智之间；以及获得一切相智之后，由二十七种事业门如何作利益众生事业之间，一切都有完整的开示。刚才我讲的一串喔！那要学一本书，还要学好几年才能弄清楚，什么是金刚喻三摩地？二现错乱，乃至正对治二现错乱？获得一切相智之后，二十七种事业门是什么呀？怎么样去作利生事业？一切都完整地开示，这我们要学。以此对赡部洲的众生作出了恩德无比的事业。就是我们住的这个洲的众生，狮子贤论师对我们有无比的恩德！ 03:54
下面说：“因此想要修行菩提道次第的人们，应当谨向狮子贤论师虔诚祈祷求加持。并且应该再三地细读论师所著的许多论著，对自身所修道次第的扼要获得坚固的定解，任何邪魔恶友都无法令心改变。”记得最初狮子贤论师求法的时候，他心中的志愿就是希望能够对圆满的道体和《般若》的内义产生他人不能牵动的坚固定解。现在我们对他的祈求也是这样的。 04:33
所以我们应该好好地祈求狮子贤论师，而且应该再三地细读论师所著的这些论著。像我们寺院的法师们就是长时间地学习、背诵、辩论。对自身所修道次第的扼要，谁的自身？就是我们，所修的道次第的扼要部分，要获得坚固的定解。坚固成什么样子呢？任何邪魔和恶友都无法令心意改变。就是已经非常坚定地认为，经过观察、再三仔细地抉择──诸大论典的抉择，还有心对境的这些抉择之后，得出的这个清净的见解是没法动摇的。这是大善知识对我们的期待！ 05:21