Lecture No. 0293
Global Lamrim II
Lecture No. 0293
Lamrim Volume 1: P38-LL4 ~ P39-L17
Date: 10 June 2022
Topic: Trained in instructions for developing the spirit of enlightenment by relying on Matriyogi
Next, let’s see the Introduction to the Four Interwoven Annotations, [the Chinese text] page 116, the last paragraph. We are on the section, “showing the greatness of the teaching’s author to establish that it is of noble origin” that elaborates, “how upon that basis he gained good qualities.” Under this section, there are subcategories on: how Master Atisha possessed superior vows of individual liberation and the Bodhisattva vows. Now [the text] is going to talk about “[how Master] Atisha possessed the Bodhisattva vows” [V.1, P.38]. Please see page 117 [of the Introduction], this part is about the good qualities that Master Atisha attained by upholding the Bodhisattva vows. [00:26]
“You, have entered the door of the perfection vehicle,
Developed the pure wholehearted resolve,
and due to your spirit of enlightenment, you would not desert living beings –
I bow down to you, intelligent and compassionate one.”
Thus, it says that he trained in many instructions by relying on many gurus, like Maitriyogi, etc., for developing the spirit of enlightenment, which is rooted in love and compassion. In particular, relying on Ser-ling-ba for 12 years, he had trained for a long time in the supreme instructions transmitted from the venerable Maitreya and Manjughosa to Asanga and Santideva, respectively. Through this, as the Eighty Verses of Praise says:
The one who set aside his own interests and took up
The burden of others’ interests is my guru [Atisha].
There arose in his heart the spirit of enlightenment that cherishes others more than oneself. That aspirational spirit induced in him the engaged spirit of enlightenment. He then learned the practices pursuant to his promise to train in the great waves of Bodhisattva deeds, and with those good actions he never transgressed the boundaries of the code of conquerors’ children. [V.1, P.38~39] [01:31]
So, now let’s read Rinpoche’s discourse. The Praise here is the Eighty Verses of Praise. It says in the Eighty Verses of Praise:
You, having entered the door of the perfection vehicle,
Developed the pure wholehearted resolve,
and due to your spirit of enlightenment, you would not desert living beings –
I bow down to you, intelligent and compassionate one.
Between Sutrayana and Tantrayana, the Sutrayana is the perfection vehicle [or Paramitayana vehicle] to [cross the ocean of births and deaths] to reach the other shore. After entering the door of the perfection vehicle, [Master Atisha] “developed the pure wholehearted resolve”; so, from the developed wholehearted resolve, what aspiration does it lead to? [It leads to] aspiration for the spirit of enlightenment – the Bodhichitta. Then, with this spirit of enlightenment, [he] could not bear to forsake how many living beings? The number of living beings he would not bear to forsake was akin to vast unlimited space. Hence, [Nag-tso] praised to bow down to Master Atisha, the “intelligent and compassionate one” who aspired Bodhichitta. Great Compassion is the foundation of the Mahayana practice, so [we] pay homage to the intelligent and compassionate one. [02:29]
Maitriyogi was also Ser-ling-ba’s teacher; [Maitriyogi], also known as Ku-sa-li, lived around the 10th century. He was ordained at a very young age, and his Dharma name was Ren-chin-deh. From Ku-sa-li the senior, Maitriyogi received the teachings on how to practice and apply Sutrayana and Tantrayana. In particular, he integrated guidance from Nagarjuna’s Profound View with that of Asanga’s Extensive Deeds as one in his practice; henceforth, he attained the good qualities of the encompassing stages of the path. [Maitriyogi] relied on a prominent Acarya (Teacher) of the school of Extensive Deeds to receive instructions on exchanging self with others and developing the true [ultimate] Bodhichitta. Since he regarded loving-kindness and compassion as the essence of meditation practice and meticulously put them into practice, he was thus respectively known as Maitriyogi. [03:46]
Based on the records in the Book of Kadam* - The Father Teachings, among the lineages that Master Atisha obtained regarding the aspiration [for the spirit of enlightenment], the tenet was based on Aksayamati-nirdesasutra*, the reasoning part was based on the Compendium of Trainings and Engaging in Bodhisattva Deeds, and the view was based on the Sautrantika lineage for aspiration, all of which were received from Guru Maitriyogi. Guru Maitriyogi composed the Songs of Realization, to describe his experiential realization in regards to compassion and Bodhichitta. His primary and most prominent disciples as [we] have just [learned and] mentioned, who were his disciples? Master Ser-ling-ba was his disciple, so was Master Atisha, both were very eminent disciples! Therefore, understandably, Guru Maitriyogi was an extraordinarily prominent master, on whom Master Atisha relied. [04:31]
Now, [this section] introduces as such: During the 12 years when [Master Atisha] relied on Master Serling-ba, “he had trained for a long time in the supreme instructions transmitted from Maitreya and Manjughosa to Asanga and Santideva, respectively.” Specifically, among all [of his] teachers, [Master Atisha] mainly relied on guru Ser-ling-ba, whose main practice was the mind-training instructions (Lojong). [Under Ser-ling-ba’s guidance, he] studied Bodhichitta for 12 years.
As indicated in the Eighty Verses of Praise, it says:
The one who set aside his own interests and took up
The burden of others’ interests is my guru [Atisha].
[Master Atisha] forsook his own personal interests and diligently accomplished the goal of benefiting all other sentient beings, [Nag-tso said] he is my guru. Pay attention! What is the word used preceding the phrase “his own interests”? It is [the word] “forsook”, and this is [exactly] what the Bodhisattvas need to learn and practice. About this part, there should be many more illustrations in the Biography of Master Atisha, and we can study it later [when our translation academy has finished translating from Tibetan to Chinese]. [05:31]
【全球广论 II 讲次: 0293】
讲次 | (2021-01-18 ~ 2021-01-20)
标题 | 依慈氏瑜伽士修学菩提心教授
《广论》段落 | P4-LL2 ~ P5-L3 成就菩萨律仪者……诸胜者子所有制限。
入门段落 | 第1册 P116-LL3 ~ P118-L4 我们讲到〈造者殊胜〉当中......这就是我的上师。
备注 | 四家合注《白话校注集》第1册 P127-LL10注释③ ~ P127-LL1注释③完 慈氏瑜伽士......阿底峡尊者。
(更新日期: 2022年6月10日)
00:00
接着看《入门》116 页最后一段。说我们讲到〈造者殊胜〉当中，其身圆满功德事理，这一科里边有：具足别解脱律仪之理；具足菩萨律仪之理。现在就要讲“具足菩萨律仪之理”。看 117 页，这是在讲阿底峡尊者成就菩萨律仪的功德。00:26
那么现在我们看仁波切的讲记。这里边的《赞》就是《八十赞》。《八十赞》中说：“尊入度彼岸门已，增上意乐善清净，觉心不舍诸众生，具慧大悲我敬礼。”在显密二者之中，显教即是度彼岸乘。进入了度彼岸乘的这个大门之后，“增上意乐善清净”，就是由清净增上意乐之门发起了什么心啊？菩提心。然后以菩提心不舍多少众生呢？不舍如虚空般的一切众生，因此顶礼具足如是菩提心“具慧大悲”的尊者，大悲即是大乘的根本，所以敬礼具慧大悲者。 02:29
慈氏瑜伽士也是金洲大师的上师，约在十世纪，又名古萨利，童贞出家，法名宝军。在大古萨利上师座前听受了修持显密教法，特别将龙树、无著分别传下的深见、广行两派的道次第合一而作修持，由此心中生起了圆满道次第的功德。依止广行派的大德勇金刚，听受自他换的教授，生起了真实的菩提心。这位上师将慈悲心奉为修行心要，故尊称为慈氏瑜伽士。03:46
据《噶当父法》记载，阿底峡尊者拥有的发心传承之中，教依《虚空藏经》、理依《集学论》、《入行论》、在见解上依经部宗的发心传承，都是跟这位上师求得的。这位上师著有《证道歌》描述他自己对于慈悲心、菩提心的体悟。他的主要的弟子，刚才有说谁是他的弟子啊？就是金洲大师，阿底峡尊者也是他的弟子，赫赫有名的两大弟子！所以慈氏瑜伽士是一位很了不起的上师，阿底峡尊者就跟他修学。04:31
现在就介绍到：在十二年中依金洲大师，“多时修习至尊慈氏及妙音尊传授无著及寂静天最胜教授”，特别在一切上师之中，主要依止摄修心教授为一脉的金洲大师，在十二年中修习菩提心。“如《赞》中云：‘能舍自利以利他，为胜是即我师尊。’”舍弃了自利，而精勤成办一切他有情的义利，这就是我的上师。注意！在那“自利”前面有两个字，哪两个字啊？“舍弃”，这就是菩萨要修学的。这一段应该是在阿底峡尊者的传记中有很多的描述，我们可以再去学习。05:31