Lecture No. 0284

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Global Lamrim II

Lecture No. 0284

Lamrim Volume 1:  Pg37LL10 ~ P38-L3

Tape No: NA

Date: 23 May 2022

Topic: How the translation of Abhidharma Mahavibhasa Sastra began and concluded

Greetings to all! It is the time for our Lamrim study again. Before we start, please introspect your mind: at this given moment, what is the one thing we do that can generate the most benefit for our own life and the life of others? Obviously, it is studying, contemplating and meditating/practicing on the sublime teaching. Why do studying, contemplating, and meditating/practicing the sublime teachings bring self and others the greatest and ultimate significance? We have to ponder on it beginning from the perspective of our suffering and happiness: What is the right path to eliminate suffering and attain happiness? We must eradicate all non-virtuous deeds, diligently engage in all virtuous deeds; when all non-virtuous deeds are eliminated and all virtuous deeds are perfected, that is the time one achieves Buddhahood. [00:47]

Then, how do we enable all our non-virtuous karma generated through our three karmic doors to be completely purified, and all virtuous deeds to be cultivated? We must rely on a type of teaching or take a certain path. The path is what Buddha illustrated to us in the scriptures, instructing us to take the path of eliminating suffering and attaining happiness. You can name it as the three trainings or as the stages of the path. Let us listen to such a teaching, contemplate on it, and gradually apply it, it is as if we were “baking”, baking our unwholesome karma with the teaching. If our negative karma is like an ancient iceberg, then it will melt under the heat of the sublime teaching. To convince our mind to constantly use the teachings to make discernment in the face of arising conditions, allowing our precepts to become more and more purified, more accustomed and diligent in the habit of engaging in virtuous deeds. [01:45]

This way, by the rinse of water, burning from fire, we repeatedly cleanse and refine our mind, until we are proficient in the three trainings, that we have a reign over our mind with great ease. At that time, we will be happy when we want to, and be able to remove suffering as we wish. It would not be like where we are now; we cannot get away from suffering when we try to, and end up further from the ideal happiness that we wish for. These accurate and precise means of the path of eliminating suffering and attain happiness will be explained to us via Buddha’s discourse. Thus, we need to utilize the most precious time we have in this human life to listen and contemplate on Buddha’s teaching, or even transform our physical, mental and verbal karma. We should diligently observe “what is there to do except to stand guard over your mind day and night? [v. 1, p.349]” What is it for to stand guard over our mind? It is to cast aside what is non-virtuous and adopt what is virtuous. [02:41]

Very well! Today, we will continue with our study of the Introduction to the Four Interwoven Annotations, please turn to page 108. We will start from the middle section and continue to elaborate on the good qualities of Master Atisha. The section we are going to study is the paragraph about how Master Atisha was “trained in the higher and lower scriptural collections of Buddhist knowledge. [v. 1, p.37]” Please read the words in blue. [03:06]

Studying both the higher Tripitaka and lower Tripitaka, the reasonings of scriptural collections of Buddhist knowledge: then, from that day on until he was thirty-one, Atisha studied the higher Tripitaka and lower Tripitaka, the reasonings of scriptural collections of Buddhist knowledge within the tradition of philosophy. Specifically, [at O-tan-ta-pu-ri monastery, the guru stated: “In the past, there was a Buddhist lay practitioner assisting a non-Buddhist who can resurrect the dead. With successfully ritual performed, the tongue of the corpse turned into a sword. Holding the sword in his hand, the lay Buddhist waved it and into the sky he flew; he flew to the top of the Mount Meru, and instantly he travelled all over the four continents and eight sub-continents. Upon returning, he gave the sword back to the non-Buddhist. The non-Buddhist said: ‘This corpse is now turned into gold. You can slice off its flesh but don’t touch its bone. The part you slice off during the day will recover at night. Then it is inexhaustible.’ Saying this and with the sword held in his hand, he flew to the deity realm. With gold from this corpse, the lay Buddhist practitioner built a grand monastery, O-tan-ta-pu-ri, based on what he saw while flying over the top of the Mount Meru, overlooking the four continents. With the gold this lay Buddhist offered, which can sustain hundreds of monks and lay practitioners for many years.’ It is said that the Samye Monastery in Tibet was also modelled on the design of Otantapuri by glorious Shantarakshita.”]he heard teachings for twelve years from the guru Dharmaraksita on the [Great Detailed Explanation (Maha-vibhasa; aka Abhidharma Mahavibhasa Sastra)]. It was said that this text was composed by arhat Upagupta or known as Dharmapala; which consists of eight hundred fascicles.] Being skilled in the texts of the four fundamental schools, Sarvāstivāda, Mahasamghika, Sthaviravada, and Sammatīya, despite originating from different schools, there was no confusion even the finest details of what behavior should be adopted and what to be avoided in such rules of monastic discipline as those regarding how to give and receive things such as food. [v. 1 p.37]. [05:07]

 [*Please refer to: Steps on the Path to Enlightenment v.1 page 23~26 by Geshe Lhundub Sopa]

Thus, Master Atisha not only mastered doctrines of both Buddhist and non-Buddhist sects; he learned all the scriptures not just for learning’s sake, but rather he thoroughly understood the concepts of every doctrine of philosophical schools. He crossed the ocean of all doctrinal systems; he grasped the gist of the experiential knowledge and scriptural knowledge of all sublime teachings flawlessly. [05:24]

We have read this section, now let’s take a look at Rinpoche’s commentary, it says: next section explains “Studying both the higher Tripitaka and lower Tripitaka, the reasonings of scriptural collections of Buddhist knowledge”. After Master Atisha was ordained, “Then, from that day on until he was thirty-one, Master Atisha studied the higher Tripitaka and lower Tripitaka, the reasonings of scriptural collections of Buddhist knowledge within the tradition of philosophy.” That means, before the age of thirty-one, Master Atisha was studying Buddhist knowledge. So, what does the “scriptural collections” mean? That means the Sutrayana teachings. “Specifically, at O-tan-ta-pu-ri monastery, he received the teachings through listening for twelve years from the guru Dharmaraksita on the Abhidharma Mahavibhasa Sastra.” From this passage, we know the place where Master Atisha studied, where was it? Which virtuous teacher did he learn from and which commentary was he studying? Rinpoche first explained that Master Atisha studied the Abhidharma Mahavibhasa Sastra for many years; based on the biography, it says that he studied the commentary for twelve years! One commentary took twelve years to complete studying, given that Master Atisha was exceptionally smart! Then, what kind of commentary is Abhidharma Mahavibhasa Sastra? This great commentary has eight hundred scrolls; it is more voluminous than the Maha Prajnaparamita Sutra. What does it discourse? It is mainly illustrating the perceptions acknowledged by the Vaibhashika School. In the annotations of Master Basuo, he said the author was “Arhat Suryagupta” or “Dharmapala”. There were various versions of information regarding who authored the commentary; some said eight or nine Arhats wrote it together. However, according to Master Basuo’s annotations, it states that the author is an Arhat, and it is Dharmapala who wrote it. [07:21]

The commentators in the Vaibhashika School thought of the Abhidharma Mahavibhasa Sastra not as a sutra but a commentary. As we all know, there is the Chinese translation of this text, translated by Master Xuan-zang. However, there was no Tibetan translation of this commentary in the past, which means that the Abhidharma Mahavibhasa Sastra did not exist in the Tibetan scriptural collections at first. Then, why didn’t the translators translate it into Tibetan? It wasn’t because there was no one in Tibet who were capable of the translation, it was because translation [of Abhidharma Mahavibhasa Sastra] was not allowed. In fact, not all scriptures from India have been translated into Tibetan. Whether a sutra or commentary could be translated or not, or whether it would be suitable for Tibetans or not, back then the kings and Panditas would discuss and make decisions before the translation was permitted. And translation of Abhidharma Mahavibhasa Sastra wasn’t allowed. [08:11]

However, with regards to the study of Abhidharmakosa, there were many quotes originating from Abhidharma Mahavibhasa Sastra, without it, it might be very challenging to learn Abhidharmakosa. Thus, many Geshes began to discuss this matter; after which, they implored for consent to have this commentary translated. Venerable Fa-zun obtained this consent, thus the translation of Abhidharma Mahavibhasa Sastra began. Which language did he translate from and translate into? He translated this commentary from Chinese language into Tibetan language. Several years ago, the translated commentary was recovered in Venerable Fa-zun’s manuscript, and it has even been published in print. We already have Abhidharma Mahavibhasa Sastra, it is the Chinese version translated by Master Xuan-zang. [09:03]

Eng

【全球广论 II 讲次: 0284】

讲次 | 0284 (2020-12-17 ~ 2020-12-20)

标题 | 《大毗婆沙》翻译始末

《广论》段落 | P4-L2 ~ P4-L4 此后乃至三十一岁……正法中枢要处者。

入门段落 | 第1册 P108-L5 ~ P109-LL1 学习上下部内明经咒之理......并且已经出版

(更新日期: 2022年5月23日)

大家好！又到了我们学习《广论》的时间了。在学习之前，请大家观察一下自己的内心：这个时间，我们做什么是对自己的生命和他人的生命最有利益的？很显然是闻思修正法。那么闻思修正法为什么会给自他带来最大的、最究竟的意义呢？这就要从我们的苦乐开始想：什么是离苦得乐的正道呢？就是要断除所有的恶业、勤修所有的善业，当所有的恶业都灭尽、所有的善业都圆满的时候，就是成佛的时候。00:47

那么如何令我们三业中的恶全部地灭尽，让我们的善全部都修起来呢？我们必须依靠一种法或者依靠一种道。这个道就是佛陀在经典里启示我们的、教诫我们的离苦得乐之道，你可以说是三学，也可以说是道次第。让我们去听闻、去思惟这样的法，并且慢慢地用这样的法，好像烘烤一样去烤我们的恶业。如果我们的恶业是千万年的坚冰的话，那么在正法的热度的这种烘烤下，它就会融化。说服我们的内心不停地去对境抉择，让自己的律仪越来越清净，更习惯地、更勤勉地去修行善法。01:45

这样的话，就是水洗、火烧，数数地淬炼我们的内心，直到我们非常非常地善巧三学，能够非常自如地操纵我们的心。那个时候我们想要快乐就会快乐、想要离苦就会离苦，不会像现在这样，想要离苦离不了、想要得到快乐却有求不得苦。这些非常精确的离苦得乐之道，佛陀会开示我们，所以要用我们人生最宝贵的时间来听闻佛法、思惟佛法，乃至改变自己的三业。精勤地“昼夜唯应观察自心，岂有余事？”观察自心做什么呢？舍恶、取善。02:41

好！今天我们就继续学习《四家合注入门》，请大家把书翻到 108 页。看中间这一段，再继续讲阿底峡尊者的功德，今天将学习到阿底峡尊者“学习上下部内明经咒之理”这一段。请看蓝字。03:06

学习上下部内明经咒之理：此后乃至三十一岁，习学相乘内明上下诸藏。特于〔能飞聚落， 师云：“昔有内道居士，任一外道起尸修法侍者。既成，起尸之舌化作宝剑。居士倚剑飞登须弥山顶，须臾遍历四洲八渚，还来将剑归与外道，外道嘱云：‘此尸成金，割截取用，但勿伤骨，夜中即复，终无尽期。’言讫持剑飞登天境。居士即倚金尸，依己凌虚所见须弥四洲布列，建此大寺。寺中但凭其金，足供百位比丘及百居士资生多年。”传称藏地桑耶寺，亦为静命堪布仿照此寺所建。〕达摩惹喀大法铠师前，十二年中听受〔《大毘婆沙》， 传为阿罗汉近护，抑或法依，或法商主所造，凡八百卷。〕极善说一切有部、大众部、上座部、正量部根本四部教典，虽诸异部作受食等，诸微细分，互取舍处，遍知无杂。05:07

由是度越中观自宗、实有他宗， 非徒习学，复如理通晓之理者：自他诸部宗海彼岸，故是无倒解了一切教正法中枢要处者。05:24

这一段就读完了，那么我们可以看仁波切的讲记，说：接下来要讲到“学习上下部内明经咒”的道理。阿底峡尊者出家之后，“学习上下部内明经咒之理：此后乃至三十一岁，习学相乘内明上下诸藏”，就是尊者在三十一岁以前，他都是学习内明。那么“相乘”是什么意思呢？相乘就是显教。“特于能飞聚落，达摩惹喀大法铠师前，十二年中听受《大毘婆沙》”，这里边就出现了阿底峡尊者在哪儿学习呢？又跟随着哪一位善知识学哪一部论呢？仁波切先讲了：他对《大毘婆沙论》作了多年的学习，传记中说是学了十二年！一部论学了十二年，阿底峡尊者这么聪明的人！那么《大毘婆沙》到底是一个什么样的论呢？《大毘婆沙》是一部有八百卷的大论，它比《大般若》还大。那么是讲什么的呢？主要讲述一切有部的承许。在巴梭法王的笺注中有说到它的作者，说是“阿罗汉近护”，也可以说是“法依或法商主”所造的。那么这个论的作者有各种各样的说法，有的说是八、九个罗汉一起造的，但是在巴梭法王的注解里面讲的是一个罗汉，也就是近护——法依所造的。07:21

一切有部的论师认为《大毘婆沙》不是佛经，是论。大家都知道有汉译本，是玄奘大师译的。但是过去却没有翻成藏文，就是藏文里边的论典是没有《大毘婆沙论》的。那么为什么译师没有把它翻成藏文呢？并不是以前的西藏人没有人能翻，而是不准翻译。印度的经论其实并没有完全地翻成藏文，对于可不可翻、适不适合西藏，那个时候的国王与班智达们会一起讨论做出判断，然后才能翻译，而《大毘婆沙》是不可以翻的。08:11

但是对于学习《俱舍》来说，里面引用了很多《大毘婆沙》的文字，没有它，可能《俱舍》学起来会很困难。所以很多格西就开始讨论了，讨论之后就劝请能将这本论翻译出来。法尊法师就得到了这样的允许，所以才着手翻译《大毘婆沙论》。他是从什么文翻成什么文啊？是从汉文翻成藏文。这本论前几年在尊法师的手稿里边已找到，而且已经印刷出版了，是藏文版的。我们已经有《大毘婆沙论》，是玄奘大师译的汉文版。09:03