Lecture No. 0316
Global Lamrim II
Lecture No. 0316
Lamrim Volume 1: Pg 42-L9 ~ L18
Date: 30 Mar 2022
Topic: Emulate Lineage Master’s strict and careful attitude of composing treatises
Today, we will continue studying the good qualities of Master Atisha. We will learn from the Introduction to the Four Interwoven Annotations, (Chinese text). Please turn to page 144; let’s read the text from the middle section of the page: [00:15]
[*color scheme of annotations: blue: Master Jamyang Zhepa]
Let’s look at Rinpoche’s Introduction; this is the 3rd subtopic of [what Master Atisha did in Tibet (Lamrim Vol.1, P. 42)]. If a treatise is to be composed to refute erroneous views, and elucidate the pure, flawless teachings from Buddha, Rinpoche said the author must have the three ideal qualifications. Master Jamyang Zhepa [Master Miao] outlined the main theme with the subtopic. To “elucidate the intent of the Sage” means in order to compose the treatise that can reveal the flawless intent of the Sage, the author must fulfill the “three ideal qualifications”. [01:27]
The first qualification is that [the author] has “mastered the five topics of knowledge”, meaning the author must be proficient in the five topics of knowledge, such qualification is of a very high standard! Maybe it is not a question of a doctorate degree, but one should have remarkable and profound knowledge in many fields of studies. And the 2nd qualification is that the author should “possess instructions”, meaning whatever treatise the author composes, the author should possess the key points of practicing the meaning of the topics of Buddhist knowledge, “possess instructions” means possessing “the topics of Buddhist knowledge which have been transmitted in an unbroken lineage through excellent beings from the perfect Buddha”. About this point, Rinpoche mentioned the importance of possessing the instructions passed down from the lineage; in other words, the instructions must come from a pure lineage. This is the 2nd qualification. [02:17]
There is such a saying in Tibet, “The source of the great river originates from the snowcapped mountains; the source of the teaching originates from the perfect Buddha.” How beautiful! The source of the Yangtze River comes from the melting snow of the snowcapped mountain, and the source of the teaching comes from the perfectly enlightened Buddha. It is very important that the lineage has been passed down successively from the Buddha – extremely important! If the source of the lineage is not pure, then it is very difficult to have teaching that is pure. Therefore, the lineage has to be pure. If the lineage is pure, and then the oral transmission is pure. The key is the immaculate oral transmission. Thus, both pure lineage and immaculate oral transmission are extremely vital, very critical! [03:09]
The word “source” means that it must originate from Buddha, the Worldly Honored one, and there should not be any contamination in between while passing down the lineage, it has to be pure. There has to be immaculate oral transmission, that is, the lineage transmission is passed down from one master to the next master, one master to the next master successively. [03:29]
Next is the 3rd qualification, the author must “receive permission to compose the text in a vision of his or her chosen deity”. Rinpoche explained that it is extremely difficult to have a vision of the chosen deity, in addition to also receive permission from the chosen deity [to compose the text]. It is said that receiving the permission in a dream from the chosen deity while the practitioner is sleeping is also valid, this is mentioned in some scriptures. Therefore, the author has to either receive the permission from the chosen deity in person or in a dream for it to be counted. The most ideal situation is that the author is endowed with all these three qualifications. [04:01]
I would like to further elaborate on it, Master said that it is extremely difficult to have the vision of the chosen deity in person. However, some practitioners think otherwise, they deemed that it is quite easy to meet up with their chosen deity in person, as if they can see even when they haven’t gone through the state of samadhi yet. So why do they think it is easy? It is highly possible what they have seen is not their chosen deity, they could have deviated. Many eminent virtuous teachers have highlighted this point. Hence, we, as practitioners, especially those who are into sitting meditation or yearning to achieve various realms, should be very cautious in this regard! That is, whoever we see, we must check with our teacher, “Who is this figure? Can I believe what this person said?”. If the teacher says that [this person] knows nothing about meditation practice at all, and for some there are obstacles, we must base on what our teacher says. Listen to our virtuous guru, base mainly on the scriptures. [04:49]
Particularly, there are some people, for example, they are fond of making predictions, predicting this, or foretelling that, some predict that this group would become such and such and such. In fact, all of these are unfounded nonsense! If you believe in all these and constantly put all your focus on it, did not use all your precious time in this life to study the scriptures, it would really be a very regrettable matter! After a period of time, your views will be tainted, consequently you will leave your virtuous teacher. [Why?] Because your virtuous teacher would definitely not teach you these. Sot, be very, very careful about this point! [05:20]
If the author is endowed with all of these three qualifications, that will be superb. Otherwise, “with any one of these qualifications can compose a text”, even if endowed with only one of the qualifications, the author is capable of composing a text. “When all three are present it is ideal”, meaning if the author is endowed with all of the three qualifications, that will be ideal. In short, to compose an encompassing text, these three qualifications are required. Great Acharya, Jowo Je, Master Atisha was endowed with all of these three ideal qualifications for composing the treatise. [05:54]
Rinpoche continued to explain, in the past when Indian Panditas compose treatises, suppose a Pandita in Vikramalasila composed a treatise this year. When the treatise is completed, a meeting would be held where all the Panditas in the monastery would assemble to discuss and assess the treatise. The author would say, “This is the treatise I composed this year. Is it aligned with Buddha’s intended meaning? Is it in accord with Buddha’s teaching? Could such a treatise actually benefit all living beings?” If it were truly a qualified treatise, then after the evaluation, it would be presented to the emperor for the final approval before publication. If the content is inadequate, it would be banned from publication – banned from being printed. All Panditas would refute and voice against the publication. The rule to everyone was very explicit. [06:41]
Then, they would follow one practice – fasten this treatise to the tail of a dog to signify that the book written by this Pandita should not be circulated. Such was the rigorous rule in the past in terms of publishing a treatise. Composing a treatise was a very, very important matter. We should say that it is a matter that shakes the entire country and alert the emperor. It takes the efforts of the entire monastery and all the eminent Panditas to critic the composition. Thus, this was a very, very cautious matter! The rule for composing treatises in the lineage is very strict. [07:12]
It is said that in the past, writing a book in Tibet was also handled with great care. If it was to print a pure scripture, usually people would go to the following sutra printing houses, such as Dege Parkhang, or Lhasa Sutra-Printing House. They would also have many adepts to validate the commentaries together. [The commentaries] could only be released if [they were] pure. And then Rinpoche made this comment: “Not like nowadays, any random writing can be published.” [07:34]
Upon seeing this point [brought up by Rinpoche], for those who are very fond of having books published for circulation, they should pay attention to this! [Why?] Because once the book is published, it would be circulated in this world and passed down to future generations. If we have published some questionable books of which the contents are somehow misleading….meaning those books whose contents need further investigation or we haven’t even presented the content to be appraised by some adepts, then we should consider not having them published. [Why?] Because we can’t write just based on our own understanding, it should be to elucidate the Sage’s intent. Composing any personal interpretations without relying on any scriptures or oral transmission as the basis could likely mislead others into the opposite direction of the Three Principal Aspects of the Path [renunciation, Bodhichitta and wisdom of emptiness], or contaminated with many mistaken views. Thus, if it does not benefit self, others, or any living beings. Since it doesn’t bring any benefit, why bother to bring it to this world? If there are no benefits to sentient beings, then it is of no use, then there is no need for it to appear. [08:28]
Hence, after we have learned the three ideal qualifications for composing a text, we should seriously learn the strict and careful attitude of those great eminent masters in the past had for composing commentaries. Like the Venerables in our monastery, when they are translating scriptures, they are also very meticulous. They have to follow many procedures. The Venerable in the research team, towards any source, for instance which volume of the Tripitaka does it come from? Which treatise was it based on? Which master had said so in the past? Even how was each different version printed? What are their differences? After so much research done, they still need to validate their findings with virtuous teachers, then discuss further, then proofread, then more research. We should say that we have put much effort, but we are still not satisfied [with what we have done]. I feel that we can do even better and then even better. [Why?] After all, the quest for the truth should be a never ending one. [09:18]
So, I hope everyone can read this section about how Master Atisha was endowed with the three ideal qualifications to compose the treatises, to truly let our minds be extremely impressed! After being impressed, we need to contemplate, such a virtuous teacher who was endowed with the three ideal qualifications for composing the treatises, the pure texts he composed would definitely elucidate Buddha’s intended meaning. If we can abide and practice accordingly, that would be our greatest, greatest blessing! Thus, I sincerely venerate these eminent masters, and also rejoice everyone for having such virtuous roots to encounter these scriptures and have faith in following their guidance and study along. [09:58]
【全球广论 II 讲次: 0316】
讲次 | 0316 (2021-04-08 ~ 2021-04-11)
标题 | 效学祖师造论的严谨态度
《广论》段落 | P7-L4 ~ P7-L6 如是造论……此大阿阇黎三皆备具。
入门段落 | 第1册 P144-L8 ~ P146-L8 第三、辨识造论圆满三因......以上讲完了造论的圆满三因。
(更新日期: 2022年3月30日)
00:00
今天我们继续学习阿底峡尊者的功德。是学习《四家合注入门》，请大家把书翻到《四家合注入门》144 页，看中间的原文： 00:15
那我们看一下仁波切的讲记，说现在是科判里的第三科。如果要造一部破除邪法、清净无误的论典，仁波切讲必须具备三个圆满的因，妙音笑大师用这个科判来含摄下面的内容。“光显能仁所有密意”，如果想造一部阐扬佛陀无垢圣教密意的论著，就要有“三种圆满胜因”。01:27
第一个就是“善所知五种明处”，造论者必须要通达五明，这也是一个很高的条件哪！可能不是一个博士学位的问题，是很多科都要读到很精湛的、精深的部分。然后第二，说要“具教授”，就是不管造什么论，都要有修持扼要的教授，“具教授”，具有“从正遍知辗转传来，于其中间善士未断，修持彼义扼要教授”。在这里边仁波切讲到有传承的教授很重要，就是要有清净传承的教授，这是第二项。 02:17
西藏有这样的一个说法：“大江的源头，须自高山雪岭；教法的源头，须自圆满世尊。”很美呀！长江大河的源头，是在高山的雪岭融化下来的；那么教法的源头，它源自于圆满的大觉世尊。从世尊依序传持下来很重要、很重要！如果传承的根源不清净，很难有清净的法，所以必须要有清净的传承。如果有清净的传承，就会有清净的口诀，最重要的就是要有清净的口诀，所以传承和清净的口诀这两项都是很重要、很重要的！ 03:09
“根源”，根源一定要是从佛、世尊这里传来的，中间他的传承是不能够有染杂的，要清净；这里边要有清净口诀，就是祖师传祖师、祖师传祖师这样传下来的。 03:29
那么接下来第三点，就是“谒见本尊天颜，获言开许”。仁波切在这里边讲说能亲见本尊是非常困难的，而且又得到本尊的亲口开许，这里边说在梦中梦到本尊开许也算，有一些经论是这样说的。所以必须获得本尊亲口或者在梦中的开许，这样才算。如果造论者能够具足这三个条件，那就是最好的了。04:01
在这里边再多讲一句，师父说能亲见本尊是非常困难的，但是对于一些修行人来说，他认为他能见本尊是非常容易的事情，好像前面的未到地定也没经历就见了。那么为什么这么容易呢？见到的可能十有八九不是本尊，可能是有点走岔了，在这点因为很多大善知识都如是说，所以我们修行人，尤其是爱打坐的或者很愿意求各种境界的，在这点要尤为地慎重！就是你见到了谁，一定要去问自己的老师：“这是谁？他所说的东西可以信吗？”老师要是说这是完全不懂修行的，有的甚至就是现起障碍了，一定要以老师的为主，听自己的善知识的，要以经典为主。 04:49
尤其是有一些人，比如说他爱讲一些预言，预言这个、预言那个，有的人就是讲说预言团体怎么了、怎么了、怎么了，其实都是一些没有任何真凭实据的胡说八道吧！如果你去相信这个，一直把注意力放在这里，人生的大好时间没有用来学习教典，这是一件非常遗憾的事情！久了之后见解会有毒了，然后就会离开善知识了，因为善知识一定不会教你这个的。所以这点要非常非常地注意！ 05:20
如果造论者能够具足这三个条件是非常好的，如果没有全部具备，“此等随一虽能造论”，即使具备其中的一个也是有造论的能力的，“然三齐具极为圆满”。如果具有三个条件，就会非常圆满。总之，造一部圆满的论典，必须具备这三个条件，大阿阇黎觉窝杰阿底峡尊者具足了三种造论的圆满因。05:54
接着仁波切讲说：以前印度班智达造论的时候，比如说在止迦摩啰室啰寺的某个班智达今年造了一部论，造完论就要召集全寺的班智达们开始讨论、评鉴。说：“这本是今年我造的论，是否符合佛陀的密意、符合佛陀的言教呢？到底能不能够利益众生呢？”如果真的是一部好的论典的话，大家评鉴完了，然后还要敬呈国王作为最后批准发行；如果书中的内容不够圆满，就禁印——禁止印刷，所有的班智达都会破斥、反对发行。大家的规矩是很明显的。06:41
然后他们还有一种作法，就是把这本论要绑在狗尾上，以示这位班智达的书不能流通。说以前有这种严格的规矩。造论是非常非常重大的一个事情，应该说惊动全国、惊动国王的一件事情，要倾尽整个寺院的力量，都是那些大班智达一起来评，所以是非常非常慎重的一件事情！造论的传承的规矩是非常严谨的。 07:12
说过去在西藏，书籍的著作也是很谨慎的，如果要印出清净的典籍，通常都去这几个印经院，像德格印经院、拉萨雪印经院，也是很多智者一起评鉴，如果清净才能发行。然后接着说一句：“不像现在，只要随便写出来就可以印制。”07:34
看了这一点，特别好印一个什么流通的人，大家真的要注意一下！因为印成一本书了之后，通常这本书就会一直留在世上，然后它会向后传。如果我们印制了不清净的书——这里边的说法有待于观察，甚至没有请很多智者去看一看行不行，那是否可以考虑就不要印刷。因为总不能只写自己的想法，都是要光显能仁的密意；写自己的想法，没有任何经典的依据、传承的口诀的依据，这非常有可能引导自他走向三主要道的反方，或者掺了很多不清净的见地。这对自他、对众生没有什么利益，那没有什么利益，为什么要在世上出现？对众生没有利益，就没有什么作用，就不用出现了。 08:28
所以我们学了这个造论的三因之后，真的要学一学祖师们对于造论的这种严谨的态度。像我们寺院的法师们在翻译经典的时候，也是非常地严谨，经过了好多道的程序。考据的法师对任何一种说法，比如说它出自于大藏经的哪一部？论典的哪一部？哪一位祖师说过了？甚至不同版本的是怎么印刷的？差距在哪？这样找完了之后，还要去问善知识他们的看法是怎么样，然后再讨论，然后再校对、再去找。应该说下了一些功夫，但是也不是以此为足，我觉得我们应该可以做得再好一些、再好一些，因为毕竟在探求真理的这个路上应该是永无止境的。09:18
所以希望大家能够看了这一段，说阿底峡尊者具足造论三因这样一个圆满超胜的条件，真是让我们内心里非常非常地叹服！那么叹服之余，要想一想：具足了造论三因的这样一个善知识，他写出来的清净的论典足以彰显能仁的密意，那我们依之而修行的话，就是我们最大、最大的福分！所以还是非常非常顶礼这样的善知识们，也很随喜大家能有这样的善根值遇这样的论典，而且也有信心随学。 09:58