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Global Lamrim II

Lecture No. 0240

Lamrim Volume 1:  P35 – LL3~P36L1

Tape: 4A 13:24 ~ 16:03

Date: 2020-07-16 ~ 2020-07-19

Topic: Annotated in Ornament for Clear Knowledge: The Three Knowledges, the Four Applications, and one Fruition –  Buddhahood (2)

Why is it that the Ornament for Clear Knowledge specifically focuses on the eight categories? As indicated in the Golden Garland of Eloquence, Lama Tsong-kha-pa stated: “Why is it that the eight categories are set forth? For a pudgala to attain Buddhahood, the overall practices involved are categorized into the following three parts: all phenomena one should know, the paths of meditation practice, and the expected effect.” What does this statement mean? Does it mean that for a pudgala to attain Buddhahood from the state of an ordinary being, he or she should know about the specified eight categories covering from recognizing all phenomena, the paths of meditation practice, to the effect? Lama Tsong-kha-pa said, “Among the eight categories, the first part is set forth as Three Knowledges, followed by the second part of Four Applications, and the third part - the resultant Dharmakaya.” Why is it that it is eight in total? Does it have to be eight? Couldn’t it be any other number? Or could it be less? This number is determined in as many as eight categories! So, you may ask, “Who says so?” Those who already experienced the path to enlightenment determined it this way. [00′50″]

 “So, why is it that it requires the Three Knowledges to fully realize all phenomena?” The question is: does it have to be the Three Knowledges to realize all phenomena? Lama Tsong-kha-pa gave us an analogy; he said, “It is like when a merchant finds out what kind of business is more profitable, he would do everything he could to figure out how to start that business.” Namely, the merchant would try to find out what the most profitable business is; with such great returns he would determine to engage in the business, and go for it. Thus “in the initial stage, in order to inspire people’s interest in the resultant effect stage, Bodhisattva Maitreya imparted the Knowledge of all aspects, the omniscience, which can benefit both self and others.” Upon hearing this “Knowledge of all aspects”, the practitioners will be joyfully inspired and want to obtain it. It is like getting ready to start up a business. With that aspiration, one needs to know how to attain omniscience, so Bodhisattva Maitreya imparted “Knowledge of paths,” which is the expedient means leading to the Knowledge of all aspects; next, one should also be aware if there is any deviation from the path or other obscurations that might cause digression, etc. To know if there is any deviation, one needs to realize “All Knowledge.” Hence, “All-Knowledge” is imparted. These are the Three Knowledges. [01′47″]

Then, why is it that the Four Applications are needed? Wouldn’t it be sufficient to have the Three Knowledges? The Three Knowledges are sufficient; why do practitioners need the Four Applications? In the Golden Garland of Eloquence, Lama Tsong-kha-pa said: “To cultivate the discerning wisdom, it is not sufficient for us to merely understand the Three Knowledge. Rather, we must put our understanding of the Three Knowledges into practice. The Four Applications can be further divided into two: the attainment of the paths that have not arisen in one’s mindstream will arise, and the attainment of the paths that have already arisen will be enhanced.” The entire training process is ascertained to be four applications. [02′18″]

Lama Tsong-kha-pa continued, “‘The complete application of all aspects’ is to attain what has not been attained”; that is, during this period of training, practitioners will practice by attaining the merits they haven’t accrued yet. It is like a businessman starting to earn money; the business begins to gain profits. The “culminating application is the stage of final culmination;” namely, it is harvesting time. The “progressive application is to enhance what one has already attained [in the state of meditative equipoise], and perfect it”; namely, the money begets money, and the profit is compounded quickly. And then the “instantaneous application is the stage of instant realization.” [02′44″]

“So, one set of cause and effect should be sufficient; why is that there are two sets of cause and effect? Without the cause and effect of gaining proficiency – the first two of the Four Applications: the complete application of all aspects and the culminating application – practitioners will not be able to attain the spontaneous Resultant Dharmakaya. Without the cause and effect of stability – the last two of the Four Applications: the progressive application and the instantaneous application, practitioners will not be able to attain Knowledge of all aspects – the omniscience state where one phenomenon appears, all phenomena are realized.’” Therefore, it is necessary to have two sets of cause and effect. This is what the adepts in the past thus explained. [03′12″]

Alternatively, it can be explained in this way: if the good qualities of the experiential knowledge have not arisen in our mental continuum, can we tame our afflictions by simply understanding the concept? Afflictions are what we should eradicate; however, we can’t tame what should be eradicated by merely knowing the concept. It is like: though we have learned the concept of how to explain and listen to the teachings, without putting what we have learned into practice, without counteracting our normal insensitive, lazy, and negligent attitude, there is no way for us to attain the experiential effect of how to explain and listen to the teachings. So “merely having knowledge cannot empower practitioners to sever what should be eradicated; hence, the expedient means to generate good qualities of experiential knowledge is to engage in the training of the complete application of all aspects. Thereafter, equanimity will arise in our mental continuum, owing to the effect of the culminating application. Suppose the clear image of the object of meditation has not arisen in one's mind. In that case, the mere generation of the equanimity is not going to make practitioners complete the ultimate path of practice.” That is, practitioners will not be able to achieve the perfect state on the path. Hence, if they want to achieve this ultimate perfect state on the path, they need to engage in both progressive and instantaneous application. Why? It is because they have a cause and effect reciprocal relationship. Therefore, we can ascertain there are Four Applications. [04′19″]

Hence, “with such discernment of studying and contemplating, enhancing with the Four Applications, Bodhisattvas will attain the resultant fruition - Dharmakaya.” This effect will definitely be achieved. This is why the “four” in the Four Applications is definite. [04′32″]

That’s the general understanding of [the Ornament for Clear Knowledge] for now. If you would like to know more detail, you can read the Ornament for Clear Knowledge, the Golden Garland of Eloquence, etc. These are what our monastics are studying now, and I am fortunate to have the opportunity to study them as well. Thus everyone, please make aspiration for studying them well! [04′50″]

During the process of listening to the teachings, we follow the discernment made by the masters and adepts in the past, and then we constantly reassure the goal and strive for it in our mind – continuously strengthen our conviction that we need to obtain the Three Knowledges, and we have to apply the Four Applications. By doing so, our goal to attain Buddhahood would not be an elusive dream. Rather, the goal is a well-arranged plan for life, which specifies how to take our first step, and then the second step, and what to expect from the third step. That is, if we want to attain Buddhahood, this is the way to cultivate, and the masters in the past had already explored the path very thoroughly and clearly; besides, they also had successful experiences. Thus for us, the junior practitioners, as long as we properly and thoroughly study the scriptures, and have a clear map of the path in our mind, what follows is our actual application. [05′39″]

Is it also a meditation practice/cultivation while we are listening to the teachings and contemplating them? As for this, we will discuss it in the later parts of Lamrim. Yes, it is also meditation practice/cultivation. Why? For, through listening to the teachings and contemplating on the meaning, lots of our perceptions will be rectified, and many pompous, puffed-up views of ours will be transformed into right views. As for this part, we should repeatedly ensure that our study and contemplation of Buddha Dharma is not for the sake of obtaining fame or personal interest, not for earning a reputation for being an eloquent speaker [giving Dharma teachings], nor do we want others to consider us very wise. Most importantly, [by listening to the teachings,] we are able to tame what should be eradicated in our mindstream – those afflictions and sufferings, so as to fulfill our initial purpose of studying Buddha Dharma – to attain the Resultant Dharmakaya at the effect/fruition stage. [06′15″]

If we are able to constantly study these scriptures and calibrate our minds with what we have learned, then we will become more assured of the path we have taken through each time of our learning. We will find the eight worldly concerns dimly insubstantial and impracticable, and this is just the time for us to invert our misperception about life from our past experience. Therefore, our mind will become more and more lucid, and we will be more assured of how to discern what liberation is, what cyclic existence is, and what the Mahayana path is. So with each session of listening to the scriptures, we would remain more resolute in taking this path with each time we listen to instructions from the great masters, Bodhisattvas, and Buddha, and our vision is very clear, no more hesitations and uncertainties. Of course, does that mean we won’t have any more doubt? Yes! But the difference is that we will clarify our doubt, rather than start to question whether this path is real or not. Why? Because the path and what we mentioned above are all validated by the eminent masters and adepts from the past. [07′24″]

Thus we are incredibly fortunate and blessed to be able to learn such brilliant and marvellous scriptures. All we need to do is to abide by them, so we will be able to comprehend the hidden meaning of the Perfection of Wisdom Sutra, as well as Buddha’s intended meaning. Is there anything more joyful than encountering such beautiful and splendid teachings? [07′43″]

讲次 0240

标题 《现观》所诠：三智、四加行、一佛果（二）

音档 4A 13:24 ~ 16:03

日期 2020-07-16 ~ 2020-07-19

《广论》段落 P2-LL4 ~ P2-LL3 今初　总此教授……即是菩提道炬

手抄页/行 第1册 P103-LL2 ~ P105-L4　( 2016 南普陀版：第1册 P103-LL2 ~ P105-L4 )

手抄段落 最后呢有了前面这个……最后圆成一个佛果。

为何《现观庄严论》会宣说这八事呢？宗大师所著的《金鬘论》中说：“为何确定为八事？一个补特伽罗成佛，数量确定为所应了知的境、修持的道、果三者。”这句话是什么意思呢？是说一个补特伽罗从凡夫到成佛，他所应该了知的境、修持的道和果这三者，数量确定吗？“其中第一者确定为三智，第二者确定为四加行，第三者确定为法身的缘故。”这为什么是八个？一定是八个吗？不能是其他的吗？或者少一些吗？确定这么多！那你说是谁确定的？就是走过去的人确定的。00:50

“那么，为何所应了知定为三智？”就问了：所应了知的一定要是三智吗？“譬如商人听到经商的利润，就会趣入经商的方法”，比如说：最近什么、什么东西可以赚钱了，然后他考虑考虑这么大的利润，想一想决定去做，然后去做了。所以“最初为了对果位生起欢喜，所以开示具足自他二利的一切相智。”听了这个“一切相智”之后，会生起很大的欢喜心要得到它，就像做生意要开始准备了；然后就趣入其方便，所以就开示一切相智的方便“道智”；接着还要了知有没有什么岔路啊等等这些问题，了知道智的岔路就观待于基智，所以在后面就开示“基智”。这个是三智。01:47

那么，后面为什么修持要确定修四加行呢？仅仅抉择三智不够吗？有三智就够了，为什么还要确定四加行呢？说：“仅仅抉择三智是不够的，必须修持三智。其中又分为道的证德在自己的相续中未生者令生，已生者令增长二者，所以确定为四种。”这个过程确定为四种。02:18

“因为圆满一切相加行是能获得未获得者”，就是这一段时间你要得到原来没得到的那种功德，就像你赚钱，要开始赚钱了；然后“顶加行是获得的阶段”，是丰收的阶段；“渐次加行是令已得者增长超胜”，就是利滚利、利滚利就更严重了；“刹那加行就是彼成就的阶段”。02:44

“那么，一重因果就足够了，为什么还要两重呢？如果没有自在因果──圆满一切相加行与顶加行──的话，便无法获得无劳任运的法身；如果没有坚固因果──渐次加行与刹那加行──的话，便无法获得‘一法现前时，一切法都现前的一切相智’，所以必须要两重因果。这是先辈的智者所说的。”03:12

也可以这样解释：如果相续中没有生起证德的话，仅仅了知了能不能降伏烦恼呢？烦恼就是我们的所断，仅仅了知了是不能降伏所断的。就像我们知道了听闻轨理之后，如果不去修行，我们平常那种麻木的、懈怠的、轻忽的心，没有被降伏的话，还是没办法生起听闻轨理的所证。所以“仅仅了知并无法降伏所断，因此，生起证德的方便是圆满一切相加行，相续中生起之后而自在，这是顶加行的缘故；相续中生起的，如果在心中没有明现所缘行相的话，仅仅生起，并无法令道究竟。”还没有办法令这个道达到究竟；因此如果想要令这个道达到究竟的话，就必须要渐次加行与刹那加行两者，因为它们是因果的缘故。因此就可以确定为四种。04:19

所以，“如此闻思的抉择，以加行修持的果就是一法身”，它一定会达到那个果，所以它的数量是确定的。 04:32

我们先了解一下这样的大概，如果想要详细地了解的话，大家要听《现观庄严论》还有《金鬘论》等等。这是现在我们的法师都在学习的，我也有幸在学习，所以大家要发愿好好学习！04:50

在听闻的过程中，我们追随着先辈祖师、智者的抉择，在内心中不停地确立、不停地瞄准那个方向——不停地确立我们要得到三智，我们要修习四加行。这样的话，我们对佛果的那个期待，就不是一种好像梦幻般的期待，它是一个你第一步怎么走、第二步怎么走、第三步达到什么，非常次第井然的一个生涯规划。就是如果想要达到佛果的话，就要这样修，先辈祖师们把路是探得非常明白的，而且也有成功的经验。所以对我们这些后学者来说，只要把这个经典好好地学清楚，把路径探清楚，接下来就是要实修。05:39

那么闻思的时候是不是也是修呢？这个在《广论》后面要讲的。也是的，因为它会修改我们的很多知见，很多自以为是的我的见解的部分要变成正知见。在这个部分就可以再再地确立：我们所闻思的佛法不是为了得到名闻利养，不是为了得到一个很会说法的名声，或者别人觉得你很有智慧。最重要的，是我们能够降伏自相续中的所断——那些烦恼和痛苦的东西，达到我最初修学它的目的，就是果位法身。 06:15

所以如果能常常学习这样的经论，并且以所学不停地校对内心，那么每学习一次，我们就会对这条路更加地坚定。而那些现世的八风，就会变得有些飘渺和不切实际，正好就把我们原来的经验颠倒过来了。所以我们的内心就越来越清晰、越来越坚稳地抉择何者是解脱、何者是轮回、何者是大乘的道。所以在每一次听闻经论，每一次听闻祖师、佛菩萨的教诫的时候，我们就会对这条路的感受力越来越沉稳，目光也很清澈，不再有那么多犹疑不定的东西。当然你会不会有疑惑？会的！有了疑惑就去解决疑惑，不至于怀疑这整条路是不是真的，因为那上面所写的所有都是祖师、智者们证悟过的经验。07:24

所以对我们来说，就是无比地幸运能学到这么精彩的著述，然后沿着这样的著述我们就可以了解《般若经》的内义，可以了解佛陀的密意。还有什么事情比值遇这么美的教法更值得我们欢喜呢？ 07:43