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Global Lamrim II

Lecture No. 0239

Lamrim Volume 1:  P35 – LL3~P36L1

Tape: 4A 13:24 ~ 16:03

Date: 2020-07-13 ~ 2020-07-15

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

[00’00”]

Today we will continue listening to Master’s recording of Lamrim’s commentary. We are now on the paragraph of “These instructions, in general, are those of the Ornament for Clear Knowledge, composed by the venerable Maitreya.” [V.1, P.35] [4A 13:24 ~ 16:03] [00’11”]

Then, with the aforementioned preparation, the explanations on how to lead students with the actual instructions will begin. Here we will learn the reason why the text is divided into four parts. Now, we will continue; let’s go over the text:

[Showing the greatness of the teaching’s author in order to establish that it is of noble origin]

The first is the greatness of the author of the teaching. The text says:

These instructions, in general, are those of the Ornament for Clear Knowledge, composed by venerable Maitreya. In particular, the text for this work is Atisha’s Lamp for the Path to Enlightenment; Overall, what is the whole systematic teaching of Lamrim based on? It is based on the Ornament for Clear Knowledge, composed by venerable Maitreya, also known as Bodhisattva Maitreya. As we all know, after Buddha went into his nirvana, Maitreya Bodhisattva will be the next Buddha to come to assume the responsibilities. That is, Bodhisattva Maitreya is the Buddha to come, who will guide the sentient beings [on the path to enlightenment] with the most perfect and encompassing teachings. Of course, Bodhisattva Maitreya is perfectly enlightened, and what he taught was in the Ornament for Clear Knowledge. So, what is the Ornament for Clear Knowledge about? I will introduce it briefly: it contains eight categories; the first three are “Three Knowledges.” What do the “Three Knowledges” refer to? They are All-Knowledge, Knowledge of paths, and Knowledge of all aspects [omniscience]. The four to seven categories are called “the Four Applications,” and the last one is “one result – [the Resultant Truth Body]” or Buddhahood. [01’38”]

[Note: The Perfection of Wisdom Sutra, Maitreya’s Ornament for Clear Knowledge, Atisha’s Lamp for the Path to Enlightenment, Lama Tsong-kha-pa’s The Great Treatise on the Stages of the Path to Enlightenment all explained The Three Knowledges:

1. All-Knowledge or Sublime Wisdom refers to the wisdom attained by Sravakas and Pratyekabuddhas;
2. Knowledge of paths or Bodhisattva’s Wisdom of Proper Discrimination on All Phenomena means the wisdom attained by Bodhisattvas;
3. Knowledge of all aspects or Sublime Wisdom of Omniscience refers to the wisdom attained by Buddhas.]

In other words, we should recognize that all the arising conditions we ordinary beings face are perceived through our ignorance and deluded consciousness, and in turn, we create various karmas. Now, [by studying Buddha Dharma], we come to understand why we have such contaminated sufferings in the cyclic existence – all is due to our misperception of the arising conditions; it is not the fault of external objects, but rather the fault of our consciousness through which we misperceive the external objects. In fact, this is what we should realize. So, [in the Ornament for Clear Knowledge, we are introduced] to the Three Knowledges: All-knowledge [wisdom attained by sravaka and pratyekabuddha] – is to realize the emptiness of all entities or the selflessness in the continuum of the person; Knowledge of paths [wisdom attained by Bodhisattvas] means to fully discriminate all phenomena; and Knowledge of all aspects [wisdom attained by Buddhas] is the wisdom of all-knowing. With the realization of all three knowledges, Buddhahood is attained. In order to have this attainment, one needs to practice the Four Applications. Following this systematic practice, one will be able to attain the final result – the fruit of Buddhahood. [02′56″]

 [Note: 4 Performances or known as Four Applications:

1. 圓滿眾相加⾏: Complete Application of all aspects

2. 頂加⾏: Culminating Application

3. 漸次加⾏: Progressive Application

4. 剎那現證菩提加⾏: Instantaneous Application]

Very well! After listening to Master’s commentary, [let me] ask you all a question: what is the entire systematic teaching of Lamrim based on? You can all say the answer together. That’s right! It is based on the Ornament for Clear Knowledge. Who composed the Ornament for Clear Knowledge? It was Honorable Maitreya. So, what exactly is the Ornament for Clear Knowledge talking about? How many categories did Master mention? Eight categories. What are they? [They are] the “Three Knowledges”, “Four Applications” and “one Fruition Stage.” The “eight categories” mentioned by Master are also known as the eight topics, which are the main themes illustrated in the Ornament for Clear Knowledge. The most principal themes delineated in the Ornament for Clear Knowledge are also the key contents the Lamrim text is based upon. [03′42″]

[Master] briefly explained the eight categories just now. Then, what are the Three Knowledges? They are Knowledge of all aspects, Knowledge of Paths, and All-Knowledge. What does Knowledge of all aspects mean? The Ultimate Wisdom of instantaneous realization of the true nature of reality [emptiness] and diversity of all phenomena [V.1, P.57]; Knowledge of Paths is the clear knowledge attained by Mahayana Bodhisattvas in solidifying the wisdom of the three vehicles [i.e. Proper/Correct recognition] that the Three Paths/Vehicles are lack of intrinsic nature of reality in the mental continuum; and the “All-Knowledge” is focusing on “the realization of selflessness of all beings in the continuum of the person”, which is the wisdom attained by the Hinayana sages. In sum, all three Knowledges are the knowledge of wisdom. [04′21″]

With the Three Knowledges introduced, what follows is the Four Applications: Complete Application of all aspects, Culminating Application, Progressive Application, and Instantaneous Application. The “Complete Application of all aspects” is the application of the three knowledges of yoga practice upheld by Bodhisattvas and the [corresponding] wisdom cultivated from the practice. “Culminating Application” is the calm abiding by means of attaining “the wisdom arising from the realization of emptiness”; this is the sense of liberation during the process of attaining the Three Knowledges of yoga practice upheld by Bodhisattvas. All of these are the names dedicated to the different stages of practice on the path. Next is the “Progressive Application”, which is the yoga practice upheld by Bodhisattvas for the sake of “stabilizing the gradual attainment of the Three Knowledges on the path”. And the last one is the “Instantaneous Application”, which is the ultimate yoga practice upheld by Bodhisattvas through the gradual attainment of the Three Knowledges on the path. Hence, all these describe different stages of the yoga practice upheld by Bodhisattvas. [05′16″]

The last [or eighth] category is the “fruit of the resultant Truth body,” namely, that is the ultimate effect of the immaculate good qualities culminated from the efforts of practicing the Three Knowledges. [05′25″]

The main themes explained in the Ornament for Clear Knowledge are also the key points elucidated in the Lamrim. I hope all of you would have a vast and great aspiration that we can study the Ornament for Clear Knowledge together in the future. By doing so, when we come back to review and study Lamrim again, we will [be able to] grasp the encompassing essence of how to progress from the state of an ordinary being all the way to the state of Buddhahood together in great detail. As we all know, the entire Lamrim teaching is based on the Perfection of Wisdom Sutra, and Honorable Maitreya absorbed completely the essence of the Perfection of Wisdom Sutra, and then he composed the Ornament for Clear Knowledge. Thus the contents of the Ornament for Clear Knowledge are also the contents of Lamrim. Hence, now that we are able to study this unbroken lineage from the Perfection of Wisdom Sutra, to the Ornament for Clear Knowledge, and to the Lamrim, it means we must be endowed with abundant blissful merits. Thinking of this, we all indeed could beam with joy, or we should all be bursting with joy for a long time! [06′20″]

讲次 0239

标题 《现观》所诠：三智、四加行、一佛果（一）

音档 4A 13:24 ~ 16:03

日期 2020-07-13 ~ 2020-07-15

《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。

00:00

我们今天继续听师父的带子，该到了“今初：总此教授，即是至尊慈氏所造”这一段了。 00:11

最后呢，有了前面这个样样准备好了，那个时候就开始了，说正以引导，这个是为什么要分这四个。现在这个里边呢继续下去，我们看看这个文：
今初

第一个就是造者殊胜，看文：
总此教授，即是至尊慈氏所造，《现观庄严》所有教授。别则此之教典，即是《菩提道炬》。

整个地来说，现在本论所讲的重要的内涵是什么呢？就是《现观庄严论》。《现观庄严论》是至尊慈氏，就是弥勒菩萨。要晓得佛涅槃以后，佛把整个的责任就交给我们的弥勒菩萨，所以现在来引导我们的最圆满正确的引导者就是他，就是他。那么他当然这个本身是圆满的，那么内容呢是讲的这部书。那《现观庄严论》是什么呀？我简单地介绍一下，里边一共说八样东西，叫作：第一个“三智”，什么三智啊？一切智、道种智、一切智智；第二个叫“四加行”；后面呢“一果”──佛果。01:38

换句话说前面那个境，就是说我们应该了解我们所对的境，我们凡夫所对的境，依我们的无明妄识所对，造种种业。现在呢，我们了解为什么会有这个染污生死的痛苦，就是所对的境是不认识，那么不是外面的境有错误，而是我们能认识这个境的这个识本身有问题，所以这个实际上还是就我们应该了解的，所以应该把这个东西认识。所以说的“智”──一切智，一切智是了解一切法总相的，一切法总相──空；然后呢，道种智是指一切法的差别相的；然后呢一切种智，就是把所有的这个通达总别一切的这个智。这个三样圆满就是佛。那么要想得到这个东西，那么内涵等等，修行呢就是四个次第，所谓四个加行；经过的这样以后，最后圆成一个佛果。02:56

好！听完了这一段，问大家一个问题：现在本论所讲的重要的内涵是什么呢？你们可以一起回答。对！《现观庄严论》。《现观庄严论》的造者是谁呢？至尊慈氏。那么这整部论——《现观庄严论》，到底在讲什么呢？师父说几样东西呀？八样。哪八样呢？“三智”、“四加行”，还有“一个果”。师父说的“八样东西”就是八事，是《现观庄严论》里最主要的所诠。《现观庄严论》最主要的所诠，也是本论所讲的重要内涵。03:42

这个八事刚才讲了一下。那三智都什么智啊？一切相智、道智、基智。一切相智是什么呢？一刹那间现证一切如所有性、尽所有性的究竟智；“道智”，就是现证三种道没有谛实的智慧所摄持的大乘圣者的现观；“基智”，就是由“现证一切补特伽罗无我”的这一分安立的，安住于小乘证类的圣者心中的智慧。总之，这三个都是智慧。04:21

这三种智慧后面还有四个加行，四个加行是：圆满一切相加行、顶加行、渐次加行，还有刹那加行。“圆满一切相加行”，就是修持三智行相的智慧所摄持的菩萨瑜伽；“顶加行”，这个是由“缘着空性的修所成慧所摄持”的这一分安立的，对于修持三智行相获得自在的那个阶段的菩萨瑜伽。这是修道阶段性的名称；接着是“渐次加行”，就是由“为了对三智行相获得坚固而渐次修持”的这一分安立的菩萨瑜伽；最后一个加行是“刹那加行”：渐次修持三智行相所生的究竟菩萨瑜伽。所以都是说菩萨瑜伽的不同阶段。05:16

最后是“果位法身”，就是修持三智行相的力量所获得的究竟果位的无漏功德。05:25

《现观庄严论》的主要所诠，也是本论的所诠。希望大家能够生起广大的希求心，将来我们一起学《现观庄严论》。这样的话，再学《广论》，再详细地学习怎样从一个凡夫地到达究竟圆满成佛的这个次第的圆满的纲要。大家都知道本论就是从《般若经》中流出的，至尊慈氏完全了解了《般若经》的内涵，造了《现观庄严论》。《现观庄严论》的内涵，也就是《广论》的内涵，所以我们现在可以学到这一脉相承的《般若经》、《现观》，还有《广论》的内涵，是非常非常地有福报、有资粮的一件事。大家可以在内心中真正地灿烂一下，或者说灿烂很久！06:20