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Global Lamrim II

Lecture No. 0249

Lamrim Volume 1:  P35 – LL3~P36L3

Tape No:  4A 25:36 ~ 27:04

Date: 2020-08-17 ~ 2020-08-19

Topic: The Appearance of Great Treatise on the Stages of the Path to Enlightenment stemmed from the Lamp for the Path to Enlightenment

Great! We will continue listening to the next section.

[The instruction of the Lamrim] is, in general, the guidance from the Ornament for Clear Knowledge; this is the general outline [under the first heading of “Showing the greatness of the teaching’s author in order to establish that it is of noble origin]. In terms of its specific content, what is it based on? The specific content of the Lamrim text is based on the Lamp for the Path to Enlightenment. And the Lamp for the Path to Enlightenment was composed by the glorious Atisha.

[Lamrim v.1 p.36 line 4]

“Hence, the very author of the Lamp for the Path to Enlightenment is also the author of this [work].”

Thus, the honorable venerable who composed the Lamp for the Path to Enlightenment is also the author of this Lam Rim Chen Mo, as the essential points are entirely based [on Atisha’s Lamp for the Path to Enlightenment]. In other words, the Lamp for the Path to Enlightenment was the blueprint of Lam Rim Chen Mo; it was Lama Tsong-kha-pa’s blueprint for composing this Lam Rim Chen Mo. Actually, the content of Lama Tsong-kha-pa’s Lam Rim Chen Mo completely and truthfully follows the lineages passed down from Master Atisha. The lineages of Master Atisha, together with several other lineages, were eventually passed down to Lama Tsong-kha-pa, who obtained the entire lineages Master Atisha received from all of his teachers. That’s a fact. [00′56″]

There is one more specific point worth mentioning. In terms of how closely these two treatises align with our capacities, the Lam Rim Chen Mo is far closer than the Lamp for the Path to Enlightenment. However, as we have pointed out earlier, it does not mean that Lamrim is better than the Lamp for the Path to Enlightenment. It is not quite so, but rather Lamrim is more in line with our capacities. This point should be clearly understood. Thus, since we are keen on learning Buddhism, we might as well read both treatises for comparison. If we read the Lamp for the Path to Enlightenment on our own, we may be completely clueless as to what the Lamp for the Path to Enlightenment is about. However, this is not the case when we read Lamrim; all the questions we have for our meditation practice will be answered. If you are into chanting the Buddha’s name, you will succeed in the corresponding attainment; if you are into practicing the Zen meditation, the achievement will come; for those studying the tenets, their achievement will arise as well. I brought up this point in passing. [01′34″]

Very well! Now let’s look at the text; it says [on Lamrim v.1 page 36, line 4] “Hence, the very author of the Lamp for the Path to Enlightenment is also the author of this [work].” Master said, “Thus, the honorable venerable who composed the Lamp for the Path to Enlightenment is also the author of this Lam Rim Chen Mo.” How do you comprehend/interpret this statement? Does this statement suggest that this Great Treatise on the Stages of the Path to Enlightenment is composed by Master Atisha? Is that what it means? Or some may say, “Perhaps they belong to the same mental continuum, but are illustrated via different manifestations.” The Sixth Panchen Lama explained, “It does not mean that the author who wrote the Lamp for the Path to Enlightenment also composed the Great Treatise on the Stages of the Path to Enlightenment. Rather, what it means is, if the Lamp for the Path to Enlightenment did not reveal the instruction for guiding the three types of person stage-by-stage, then this Great Treatise on the Stages of the Path to Enlightenment would not exist. [In other words,] the appearance of this Lam Rim Chen Mo is all because of its root text, the Lamp for the Path to Enlightenment. In summary, the stages of the three types of person elucidated in the Lamp for the Path to Enlightenment are identical with the stages of the three types of person depicted in this Lam Rim Chen Mo.” This is a better way to interpret it. [02′49″]

Master also said, “Actually, the content of Lama Tsong-kha-pa’s Lam Rim Chen Mo completely and truthfully follows the lineages passed down from Master Atisha. The lineages of Master Atisha, together with several other lineages, were eventually passed down to Lama Tsong-kha-pa, who obtained the entire lineages Master Atisha received from all his teachers. That’s a fact.” [03′13″]

Master added, “There is one more specific point worth mentioning.” May I ask what that particular point is about? Have you studied/previewed this section in advance? Master said, “In terms of how closely these two treatises align with our capacities, the Lam Rim Chen Mo is far closer than the Lamp for the Path to Enlightenment. However, as we have pointed out earlier, it does not mean that Lamrim is better than the Lamp for the Path to Enlightenment.” It’s not quite so, but rather the point is, if we are to read the Lamp for the Path to Enlightenment on our own, can we understand it? Everyone can give it a try. [Here, Master] explained that the Great Treatise on the Stages of the Path to Enlightenment is more in line with our capacities. “This point should be clearly understood.” Who should clearly understand this point? It is us, right? Those who have read both treatises will realize that: When reading the Lamp for the Path to Enlightenment, they would find it more difficult to understand, compared with the Lam Rim Chen Mo. [04′12″]

So, since we are keen on learning Buddhism, Master continued, “we might as well read both treatises for comparison. If we read the Lamp for the Path to Enlightenment on our own, we may be completely clueless as to what the Lamp for the Path to Enlightenment is talking about.” That is, we will be completely baffled as to what the text is about. “However, this is not the case when we read Lamrim; all the questions we have for our meditation practice will be answered. If you are into chanting the Buddha’s name, you will succeed in the corresponding attainment; if you are into practicing the Zen meditation, the achievement will come; for those studying the tenets, their achievement will arise as well.” If we study Lam Rim Chen Mo, then all the questions we have for our practice would be [well] answered and resolved. Then, I would like to ask you all a question: after we have studied Lamrim for a while, have we resolved all the doubts arisen during the process while we are chanting the Buddha’s name or practicing the Zen mediation? Also, pay attention to what Master said afterward, “If you are into chanting the Buddha’s name, you will succeed in the corresponding attainment; if you are into practicing the Zen meditation, the achievement will come; for those studying the tenets, their achievement will arise as well.” What kind of achievement did [Master] refer to here? It refers to the success we have achieved by overcoming the various hurdles, right? So, have we successfully overcome the obstacles by applying the guidance from the Great Treatise on the Stages of the Path to Enlightenment? Have we internalized the teachings that we have learned from the Lamrim and put it into our meditation practice? [05′18″]

[Here, let’s examine this issue] exemplifying the simplest question: the joy one has while listening to the Dharma teachings. [As we all know,] Master went through arduous hardship in the beginning when he gave the Lamrim teaching in America! Master gave the teaching continuously and persistently despite students dropping out one by one until Master was the only one left. [Not giving up, Master] started all over again giving the teaching, but people continued dropping out again! [Despite all odds,] Master just persisted and repeatedly gave Lamrim teaching like this over and over again, and until right now, there are so many students studying Lamrim. For us, in the very beginning of encountering Lamrim, some wished that they could have learned it earlier! Because of the Lamrim study, the confidence and devoutness to Buddha Dharma, Buddha, and Bodhisattvas surged up like the spring water! However, some students, having studied Lamrim for a period of time, the feeling [of confidence/devoutness to the Triple Gems] can no longer grow day by day; [Rather their initial enthusiasm] subsides slowly, and sometimes even to the point of becoming apathetic about it. At that juncture, how can we apply the teachings we have learned from Lamrim to [help us] get through the stage/period of time that we can hardly grow confidence/devotion [towards the Triple Gem]? Everyone, please do think about it. [06′29″]

Also, sometimes we are very enthusiastic about prostrating to the Buddhas; [however], at other times, we become indifferent or half-hearted [while prostrating to the Buddhas]; so much so that sometimes we are even reluctant to prostrate to the Buddhas. So what kind of driving force or impetus should we apply at this point to uplift our downcasted mind [and regain our zest]? What kind of remedy should be applied? Should we recollect Buddha’s good qualities, be mindful of the benefits of [human life with] leisure and opportunity, and even contemplate on the advantages of the Bodhicitta or spirit of enlightenment, and apply these delightful Dharma categories to motivate ourselves and try to counteract such kind of indifference or apathy? [07′04″]

Take heed! Master said that after we have studied Lamrim, not just many of the questions or doubts we have concerning our practice, but all of them, can be resolved and answered. Upon hearing this statement, would we have doubt? Is it true that this Lamrim has the answers to all the questions and doubts related to our meditation practice? [If so,] may [I] ask, can the teaching and practice of the three types of person help to resolve all questions and doubts? Then, what is exactly the root cause of all our problems? If the root cause of all our problems is ignorance, then can we resolve all other problems by getting rid of ignorance? For these questions, everyone, please contemplate on them. [07′47″]

[Note: A copy of the Lamp for the Path to Enlightenment is available from FPMT site: https://www.lamayeshe.com/article/lamp-path-enlightenment]

(更新日期: 2021年5月22日)

讲次 | 0249 (2020-08-17 ~ 2020-08-19)

标题 | 《道次第广论》依据《道炬》而出现

《广论》段落 | P2-LL4 ~ P2-LL2 今初　总此教授……亦即此之造者

音档 | 4A 25:36 ~ 27:04

手抄页/行 | 第1册 P110-LL5 ~ P111-LL7　( 2016 南普陀版：P110-LL5 ~ P111-LL7 )

手抄段落 | 那么这是个大纲……这一点我顺便一提。

00:00

好！我们接着来听下一段。

那么这是个大纲，这个《现观庄严论》这是整个的，至于说个别的那么是什么呢？说《菩提道炬》，《菩提道炬》是阿底峡尊者造的。

故彼造者，亦即此之造者。

所以造《菩提道炬论》的这位尊者，就是本论的作者，因为这个纲要整个地照着，换句话他的蓝图，他的蓝图。实际上宗喀巴大师的这个内涵，的的确确是完完整整地接受阿底峡尊者的圆满的传承。阿底峡尊者的传承，经过几方面，最后到宗喀巴大师身上，他有所有的传阿底峡尊者的老师的，一一都传到宗喀巴大师身上，这是事实。00:56

还有一点要特别指出来的，就是就本论的内涵来说，对于我们应机来说，本论还远超过《菩提道炬论》。前面已经说过了，不是说本论比《菩提道炬论》好，不是，而是说应我们的机，这一点要很清楚、很明白，这样。所以对我们现在来学的话，你们不妨把两个论看看，《菩提道炬论》你看的话，你看了半天莫名其妙，可是本论的话一看，所有的修行的问题都解决——你念佛，念佛成功；参禅，参禅成功；学教，学教成功。这一点我顺便一提。01:34

好！现在我们看，说：“故彼造者，亦即此之造者。”师父说：“所以造《菩提道炬论》的这位尊者，就是本论的作者”，这句话大家是怎么理解的？是说《菩提道次第广论》是阿底峡尊者造的吗？是这个意思吗？还是有人说：“也许他们是同一心续，不同的示现。”六世班禅大师说：“不是《道炬论》的作者就是《道次第广论》的作者，这是在说：如果《道炬论》没有出现三士道次第的说法，就没有这本《菩提道次第广论》，会出现这本论就是依据《道炬论》才出现的缘故。总之，《道炬论》所说的三士道的次第和本论所说的三士道的次第是同一个。”这样理解比较好。02:49

师父也说：实际上宗喀巴大师的这个内涵，的的确确是完整地接受了阿底峡尊者的圆满传承。最后终于传到了宗大师身上，所有的传阿底峡尊者的老师的，都传到宗大师身上，这是事实。03:13

接着“还有一点要特别指出来”，请问那一点是什么呢？你们有预习吧？师父说：“就本论的内涵来说，对我们应机来说，本论还远超过《菩提道炬论》。前面已经说过了，不是说本论比《菩提道炬论》好”，不是这样的，而是说我们看《菩提道炬论》能不能看懂呀？大家可以试着看一下。而是说这个《菩提道次第广论》更应我们的机，“这一点要很清楚、很明白。”谁很清楚、很明白？是自己吧！看书的人会自己明白：看《道炬论》的时候就会没有像《广论》看得那么懂。04:12

所以对我们现在来学的话，师父说：“不妨把两个论看看，《菩提道炬论》你看的话，你看了半天莫名其妙，”不知道其中是怎样，“可是本论的话一看，所有的修行的问题都能解决──你念佛，念佛成功；参禅，参禅成功；学教，学教成功。”如果本论的话，看一看所有的修行的问题都能解决，那么我想问大家一个问题：我们看了《广论》之后，有没有解决我们原来在比如说念佛、参禅这样的过程中产生的疑问？还有师父后面，注意！“念佛成功、参禅成功、学教成功”，这个成功是什么？是穿越了障碍，对吧？我们有没有透过《菩提道次第广论》穿越障碍呢？有没有把《广论》上所说的教理和自己的学修结合起来呢？05:18

比如一个最简单的问题：听法的欢喜心。刚开始师父在美国讲《广论》的时候是很艰辛的！讲着、讲着人就都走了，剩下师父一个人。然后再开始讲、再走了！师父就是这样周而复始地坚持讲下来，讲到现在有这么多同学在学《广论》。对我们来说，我们刚开始接触《广论》的时候，有的人一听之下就是相见恨晚哪！有很多很多那种对于佛法的虔诚、对于佛菩萨的虔诚，由于学《广论》的原因，就像泉涌一样出现！但是也有的同学学了一段之后，他这种感觉就不是每天都在增长，然后慢慢平淡，有的时候甚至有点麻木了。那这个时候怎么用我们在《广论》里学到的这些教理，来度过这个有点生不出来感受的阶段呢？大家可以想一想。06:29

还有我们拜佛有的时候很相应，有的时候就很平淡，还有的时候甚至不想去拜佛。那么这个过程中该用一种什么样的推动力，把自己低落的心让它升华起来？用什么样的对治法呢？是不是要忆念佛陀的功德，忆念暇满的胜利，甚至忆念菩提心的胜利，用这样令心欢喜的法类，试着去对治一下自己那种下沉的状态？07:04

注意哦！师父说，学了《广论》的话，不是说很多问题，是所有的修行的问题都能解决。我们看到这句话的时候，我们会有疑惑吗？这本《广论》会解决所有的修行的问题吗？那请问：三士道会解决所有的问题吗？那我们所有的问题的根源到底是在哪里？如果是在无明的话，解决无明可不可以解决所有的问题？这个问题大家可以想一想。07:47