Lecture No. 0273
Global Lamrim II
Lecture No. 0273
Lamrim Volume 1: Pg40 LL17
Tape No | 4B 26:18 ~ 5A 01:20
Date: 6 Jul 2022
Topic: Read Master Atisha’s biography to learn about the teachings on mind training
Very Well! Let’s continue to listen to Master expounding on what Master Atisha did to benefit others. [0:12]
[4B 26:18 ~ 5A 01:20] Regarding benefiting others, take note of the situation at that time. The Tibetan King Jangchup-ö [the successor of his uncle King Yeshe-ö] aspired to reinvigorate the Buddha Dharma in Tibet. In fact, both generations aspired to reinvigorate the Buddha Dharma, and they sent delegations to India to invite teachers. In India at that time, there were many highly accomplished practitioners, such as the aforementioned Master Naropa. However, there was only one person who could completely resolve all the disputes and misconceptions to revive Buddha Dharma. Who was that person? He was Master Atisha. Many yearned to invite him to Tibet. But as soon as the Indians heard that someone was coming to invite Master Atisha, well, this news was censored immediately. This news was not only sealed off in the monastery, but also everywhere outside the monastery. Once they knew there were Tibetans approaching, they would go “Fine!” and they would not say anything in front of these Tibetans. Indeed, many years of seeking passed. Though the delegations searched for many years, they could not locate the whereabouts of Master Atisha. Actually, Master Atisha was right in front of them, [but they didn’t know.] Whomever the delegations encountered, no one would reveal the identity of Master Atisha. Conceivably, Master Atisha was viewed with high esteem in India; the Indians upheld him at a very prestigious position! [01:15]
Finally, he was recognized by the Tibetan delegations, and by the time they were going to invite him – I’m not sure which monastery it was, I forgot the name of it. The senior monk of… could be Vikramasila, I’m not sure. It was the largest monastery in India at that time. The senior monk of this great monastery said to the Tibetan delegation, “You have to realize that India is the predominant land of origin of Buddhism.” What does that mean? “It means that the Buddha was born in India, and all of the perfect teaching originated here. Therefore, the preservation of this lineage is very important. If Master Atisha leaves for Tibet, Buddhism in India will come to an end.” At that time, there were so many eminent teachers in India, yet the senior monk said that if Master Atisha was to leave India, Buddhism in India would be done for! Just imagine, you can envision how remarkable Master Atisha was! [02:13]
This point might be beyond our comprehension, how could this possibly happen? For example, our elderly Master Kuang-chin, or Teacher Lee, ah! Both of them were remarkable indeed, however, they were still not as marvellous as Master Atisha. In [Chinese Buddhism] history, there were Master Zhi-zhe in the Tian-tai lineage and Zen Master Hui-si. Both were extraordinary, but there was no one like Master Atisha who could uphold the teachings in their entirety. Thus, you can envision the achievements of Master Atisha in terms of benefiting self and others in India. That is why people honoured him as “Shakyamuni the second!” [02:48]
From this section, we should realise that it was in fact a very challenging task to invite Master Atisha to Tibet given all that King Jang-chup-ö had forgone and sacrificed in order to invite Master Atisha to Tibet. After arriving in India, no one disclosed who Master Atisha was to the delegates. All Indians were protective of Master Atisha. Those who knew Master Atisha were disinclined for Master Atisha to be invited to Tibet, so you can imagine how arduous the mission was! That is, [in a foreign land], nobody supported you, nor was there anyone willing to help out; everyone tried to hinder you. This should be what the situation was like! Therefore, the envoy could not obtain any information. Think about it! A mission like this was extremely arduous; whoever they met, not a single person would inform them who Master Atisha was. From such an instance, Master pointed out, “ Conceivably, Master Atisha was viewed with high esteem in India; the Indians upheld him at a very prestigious position!” It means that the Indians were reluctant to see Master Atisha leaving for Tibet. [03:58]
And then Master further elaborated it: “India is the predominant land of origin of Buddhism… The Buddha was born in India, and all of the perfect teaching originated here. Therefore, the preservation of this lineage is very important. If Master Atisha leaves for Tibet, Buddhism in India will come to an end.” There were so many great excellent teachers, yet they concurred that once Master Atisha was to leave India, Buddhism in India would come to an end. Master added, “ You can envision how remarkable Master Atisha was!” [04:31]
In fact, every time when I study Master’s teaching on Master Atisha, how I wish to carefully read over the biography of Master Atisha. With such astonishing achievements in India, Master Atisha was esteemed as the crown jewel in many monasteries in India. Being such an esteemed master, yet the Tibetans successfully invited him to Tibet. I feel that this development is legendary. [05:00]
It has been a year now since our Venerables of the translation academy began translating the Biography of Master Atisha, and the major collaborative editing is underway. The translation part is about to be completed. Once the translation is completed, I would love to study it with you all together. This version that our monastics are translating now is more thorough than the version that was translated by Venerable Fa-zun [1902-1980]. I feel that, for those of us studying the teaching from this lineage, we should bear in mind Master Atisha’s great compassion and his various good qualities. Besides, I am also eager to learn about the kind of arduous hardships he went through, and the kind of merits he thus acquired while seeking the Dharma; while relying on virtuous teachers; from his cultivation; and while promulgating the Buddha Dharma in Tibet. I really would like to learn and comprehend all of these! Once this translation text is published, I will go over it with you all. [05:49]
When I begin to go over this biography, you may not have the book yet. This is because as soon as the translation is done, I could start giving discourses – after the editing is completed. I am wondering if you all would like to learn from it? Would you like to listen to this teaching? As for myself, I do like to study it well, because therein definitely lies plenty of instructions on mind training; many of them would be helpful when we are in a situation. A case in point, when I face certain arising condition, what should I do? I want to start to move up but can’t. When I encounter problems or obstacles, despite the effort I make, I just can’t advance at all. In the biographies of those eminent practitioners, there are in fact great analogies or examples. By reflecting on ourselves through these examples, we may very well come up with a solution for a breakthrough. [06:33]
Sometimes, when we read the biographies of eminent monks – they are the manifestation of Buddhas and Bodhisattvas – or the biographies of accomplished practitioners, could there be times that we may be able to develop disenchantment? Because it may even be possible to develop Bodhicitta! That is, while reading the biographies of Buddhas and Bodhisattvas, we are deeply touched, and we aspire, “I too want to be like them!” This alone might motivate us to develop such aspiration. [06:55]
The manifestation of Master Atisha is very extraordinary. Buddhism in India depended on him; the once-again reinvigorating of Buddhism in Tibet also relied on him. Therefore, such manifestation is incredible. In such a short duration of his lifespan in samsara, Master Atisha accomplished such great feats! Understandably, there must be many study tips in his biography, which can be integrated with our own mind training. If we can develop faith in Master Atisha, to name a few examples, those who have difficulties in memorizing might be able to overcome them; likewise, the challenges in debating might be overcome. In addition, family issues, health conditions…; when we are inspired with enthusiasm, difficulties, in fact, are not difficulties. However, when we are dispirited, all difficulties become aggravated; even when people made some general comments, or when we experience any trivial grievance, we have to go through revengeful retaliation. We need to get even with them, or even to defeat others, only then we will lapse into the chasm of worldly contentment, which does nothing but accumulates non-virtuous karma. [07:57]
If you read the biographies of great teachers, you will notice their motivation in every undertaking is very pure, especially when it comes to taming the mind, they would put in relentless effort in taming the mind. They all evinced their profound understanding of the fault of self-grasping and the flaw of ignorance; that all disputes arise from erroneous perception, and that they do not exist independently. Therefore, these great teachers would find crucial solution to the issue, instead of beating around the bush, blaming others or finding fault in others. Resolving the difficulties in life is definitely done by practicing mind training. [08:38]
Those who had studied under Master’s guidance all know that Master definitely would emphasize taming our afflictions internally – the solution to every problem starts by reconciling from within. Therefore, Master never criticized others, he never ever criticised others. Instead, he always reconciled within. So, while one is following Master’s guidance in practicing earnestly, when our latent propensity emerges and we are about to speak ill of others, those who have taken the Bodhisattva vows could incur the cardinal transgression [v.2 p.73]. What kind of intention is that? With the intention of fame and gain, what will one do? To praise the self and denigrate others. This is exactly the infraction of the cardinal transgression according to Bodhisattva vows. So, if we have such latent propensity – always criticizing others, praising ourselves, and considering that I am the best…. In fact, with such attitude, it indicates that one can’t even properly abide by the proscriptive and prescriptive precepts after we take refuge [to the Three Jewels v.1 p.194]; if this is the case, then it is very troublesome. [09:26]
While we are studying the biographies of Buddhas and Bodhisattvas, or while we are studying the scriptures…. There is a saying in the secular world. It says with many of our flaws, if one can read inspiring books, then it is like melting butter on toast – with the baking heat, the butter is melted. The same is with our latent propensity; by studying the biographies of Buddhas and Bodhisattvas, our negative latent propensity will not be nourished and grow persistently, because it won’t last forever and it can be countered by the law of dependent arising. [09:48]
With high expectation, I hope we can study well the Biography of Master Atisha. I also hope you can have the same strong aspiration, because it is not easy to translate this biography. Our Venerables are striving hard to complete the translation amidst their already very busy schedule. This is especially true given that now discourses on Serenity and Insight are launched. Our Venerables in the translation academy also have to begin translating the Serenity and Insight part in the Four Interwoven Annotations. They are all extremely busy. With all these undertakings amidst such busy schedule, if we all can sincerely study the teaching and apply it to tame our minds, and increase our virtues and eliminate our non-virtues, maximize the utmost use of this life of leisure and opportunity in this current limited lifespan, wouldn’t we be happy despite the strenuous efforts? [10:30]
Hence, we should pay homage to the past masters of the lineage! Homage to Master Atisha and all virtuous teachers who underwent such arduous journey and came to Tibet to pass down the teaching to us! [10:43]
【全球广论 II 讲次: 0273】
讲次 0273 (2020-11-09 ~ 2020-11-11)
标题 | 阅读尊者传记，学习修心教授
《广论》段落 | P6-L1 于圣教所作事中分二……藏中所作事理。 今初
音档 | 4B 26:18 ~ 5A 01:20
手抄页/行 | 第1册 P127-L3 ~ P132-L1 ( 2016 南普陀版：P127-L6 ~ P131-LL1 )
手抄段落 | 利他方面……人家尊他为“能仁第二”啊！
(更新日期: 2022年7月6日)
00:00
好！接下来我们要继续向下听师父讲阿底峡尊者的利他方面。0:12
利他方面，有一点事情：那个西藏这个佛法，因为那个菩提光，那个是藏王，两代要想振兴佛法，到印度去请。那么，说印度真正成就的人很多，你譬如像刚才这个那洛巴尊者，但是说真正要想圆满能够把这问题彻底解决振兴佛法的，那也只有这个人。哪一个？阿底峡尊者。大家就想去请，但是印度人一听见有人来请的话，喔，那个消息马上封锁。不但是庙里面，里里外外、上上下下大家都封锁。一晓得这西藏人来了，就“好了！”在他面前绝不开口。居然找了很多年，请得去的人找了很多年，找不到阿底峡尊者在什么地方；实际上阿底峡尊者就在眼前，碰见了谁都不告诉他谁是阿底峡尊者。可想而知，这个人在印度人心目当中地位之高，地位之高！01:15
最后终于被他认识，然后要去请的时候，当时不知道哪一个庙，我现在忘记了，这个庙里的那个大上座，尸罗寺还不是哪一个寺，那是印度最大的一个大庙。大庙这个上座就给那个来请，希望邀请阿底峡尊者的那个西藏人说，他说：“你要晓得，我们印度是佛教的宗主国。”这话怎么讲呢？“就是佛在印度出生的，而且圆满的教法都在这里，所以它维持这个宗风是非常重要的。如果阿底峡尊者一走的话，我们那个印度的佛法就完了。”那个时候有这么多了不起的大善知识，居然说阿底峡尊者一走的话，这个印度的佛法就完了！你想像，你可以想像阿底峡尊者何等了不起！02:13
在这一点我们想不通，这怎么可能？譬如说，我们眼前一个广钦老和尚，或者李老师，喔唷！很了不起，但是算算的确不如阿底峡尊者。然后历史上面天台智者大师、慧思禅师，都是很了不起，居然一个人，像这样的人留在这里，没有办法把那个教法圆满。所以你可以想像得到阿底峡尊者，在印度自利、利他方面的成就，这是所以为什么人家尊他为“能仁第二”啊！02:48
在这一段里可能大家要了解：其实把阿底峡尊者请到西藏是一件极为艰难的事情，菩提光王为了请阿底峡尊者所付出的一切。到了印度之后，谁也不告诉去请的人谁是阿底峡尊者，所有的印度人都在保护阿底峡尊者，凡是知道阿底峡尊者的都不希望他被请到西藏去，所以可以想像这个求法的艰难程度啊！就是没有人支持你、没有一个人肯帮忙你，都在阻拦你，应该是这样的吧！所以连个消息都不知道。你想想！这是非常艰难的事情，说碰到了谁，都不告诉他谁是阿底峡尊者。师父在这个事例上得出说：“可想而知，这个人在印度人心目当中地位之高，地位之高！”应该说舍不得阿底峡尊者离开印度。03:58
然后又举了说：“印度是佛教的宗主国......就是佛在印度出生的，而且圆满的教法都在这里，所以它维持这个宗风是非常重要的。如果阿底峡尊者一走的话，我们那个印度的佛法就完了。”所以有这么多了不起的大善知识，居然说阿底峡尊者一走，印度佛法就完了！师父又说一句，说：“你想像，你可以想像阿底峡尊者何等了不起！”04:31
其实每当我读到师父在讲阿底峡尊者的时候，我就很想把阿底峡尊者的传记好好地读一遍。因为他在印度有这么高的成就，印度的这么多寺院都是奉他为宗主，这么高的一个位置，居然被西藏人请到西藏来，我觉得这件事可能就是神话级的。05:00
所以译经院的法师从去年开始翻译《阿底峡尊者传》翻译一年，现在正在大会校，就快翻译完了。翻译完了之后，我很想跟大家一起学一下，它比尊法师翻译的那个《阿底峡尊者传》的译本要更全。我觉得我们这些学到这个教法的人，是应该铭记阿底峡尊者的悲心啊，还有他的各种功德；也很想要了解他在求法的时候、追随善知识的时候、在修行的时候，乃至他在西藏弘法利生，都经历了怎样的艰辛，有怎样的功德，很想了解这些！所以等到译本出来的时候就给大家讲。 05:49
可能我开始讲的时候你们还没有书，因为刚译完我这边可能就可以讲了，会校结束之后。不知道你们会不会想了解？会不会想听呢？我自己是很想好好学，因为那里边一定有很多修心的教授，很多很多可以帮到我们的现行的。比如说遇到了这个境我该怎么办？开始想上爬，爬不上去，遇到了这个问题、这个障碍，就是怎么努力都上不去的时候，那些成就者在他们的传记里，其实都有一个很好的譬喻，或者说一个例子。然后从那个例子里反思一下自己，可能就想到突破的办法了。 06:33
有的时候由于我们读诵佛菩萨示现的高僧、那些大成就者的传记，可能有的时候会——有可能生起出离心吗？因为都有可能生起菩提心啊！就是读诵那个佛菩萨的传记，心生撼动，然后发誓说：“我也要像他一样！”都有可能就因为这个发心了。06:55
因为阿底峡尊者的示现是很不寻常的，印度的佛教是靠他，然后西藏的佛教再次地振兴又是靠他，所以这是一个不可思议的示现。在这样娑婆世界的短短的一生中，他做了这么伟大的成就！所以那里边可能有很多的用功秘笈，我们可以来结合自己好好地用心。如果能对阿底峡尊者生起一个信心的话，比如说我们背书有困难的，可能就会突破了；辩论有困难就突破了，还有一些家里的事情、健康状况......，当我们的心力振奋的时候，其实困难都不是困难。但是心力一不振奋的时候，所有的困难都很严重，甚至平常别人说自己几句话呀，有点什么非常小的委屈，都必须要进入那种睚眦必报的程度，必须要报复、要打个平手，甚至要压服别人，自己才会堕入现世满足的这个深坑里边，唯有积累恶业。07:57
但是大善知识们的传记，如果你去读的话，会发现他们用非常皎洁的动机去做一切的事情，尤其在涉及到要向内调伏的时候，那是绝不留情地向内调伏的。因为他们都示现深知我爱执的过患、深知无明的过患，所有的问题都出在自己内心对境的颠倒安立上，并不是境那边独自显现的那个问题。所以他一定都是把问题最关键的解决方案找对，不会在旁支上一直怪别人、研究这些。想要解决生命的困境，一定是在自心上解决的。08:38
像认真地跟过师父修行的人都知道，师父一定会特别强调要源自内心地去调伏烦恼，什么事情要在自心上解决。所以师父是从不说人是非的、从不说人是非，都向内心好好地调伏。那么很认真地追随着师父学习的时候，当自己的习气又出来了，又开始说人家的不好，如果受菩萨戒的话就可能犯到根本堕。以什么心啊？以名闻、利养的心干什么？自赞毁他，这个就是犯到菩萨的根本堕。所以平常的时候如果有这样的习气，老说别人不好、说自己好，觉得自己是最超胜的，其实连皈依学处也是守不好的，很多都是很麻烦的。09:26
我们很多毛病在学习佛菩萨的传记，或是在学习经典的时候，就是世间也有一句话嘛！说很多恶习，在每天阅读好书的状态下，就像烤面包的油一样，老是烤、烤，它就化掉了，不会那么坚固地在自己的心续里一直长的，它也不是常法，这缘起之法是可以对治掉的。09:48
我抱着很高的热望，希望能够跟大家一起好好地学习《阿底峡尊者传》，也希望你们能够好好地希求，因为翻译这本书并不容易，大家都是在很忙的时候拼命地把它译完。尤其是现在又开了那个学习止观的课程，译经院的法师们又要开始翻译《四家合注》的止观部分，都是很忙的。那么这些忙碌的所有的一切，如果大家都能够认真地学，能用来调伏内心，能够增长善、遏止恶，在我们这个有限的一生中把自己生命的暇满的义大发挥到极致，那再辛苦点不是也很开心吗？ 10:30
所以礼敬传承祖师！礼敬付出了这么大的艰辛来到了西藏，把教法传持给我们的阿底峡尊者和所有的善知识们！10:43