菩提道次第广论手抄稿:旧版第一卷Ａ面
南无本师释迦牟尼佛
南无本师释迦牟尼佛
南无本师释迦牟尼佛
无上甚深微妙法，百千万劫难遭遇，我今见闻得受持，愿解如来真实义。
今天我们开始修习《菩提道次第广论》，这是宗喀巴大师所造的。平常我们前面先要提一个重点，通常我们称为玄义，也就是把我们所要学的这个内容，它主要的纲领、特质，简单的、扼要的把这个重点说明。不过对我们现在在座的大部份同修来说是初机，刚刚进入佛门，所以用平常正规的这种状态来说的话，大家不一定能够体会到、领会到他的深入的正确的意义。结果呢？花了很多的时间，而得到很小的受益，这个其 (p4) 次。进一步因为他不了解，刚开始听了这个不懂的东西，没有兴趣，把他的热忱会减少，这是一种损失。[02:34]
所以我改变一个方法讲，我头上只是非常简明的来说，而把这个简明的理由，就马上能够运用在我们身心上头的，那么提起我们对本论的一个兴趣、好乐，了解了本论的殊胜，产生一个善法欲。换句话说，一种强有力的欲望；本来这个欲望通于世间的，现在我们这个欲望是追求善法的欲望，而这个善法欲是策发我们精进的必要的基础，有了这个，那么才能够得到佛法的真正的好处。换句话说，真正讲修行上去的步骤是这样的。等到我们把本论顺着次第一步一步学下去，有了一个正确的概念，然后我们再提纲挈领把这样的一部大论，做一个综合的结论，那个结论以后做为我们行持的准则。实际上这个最后的结论，本来就是在最先应该讲的玄义，这个首先来说明。[04:10]
所以现在我们用简单的方法。《菩提道次第广论》，说些什么呢？简单的说一下。菩提，翻成功我们中文叫做觉，大家晓得觉悟；觉悟些什么？平常我们说的自觉、觉他、觉行圆满。这个我们也不必一个一个解释，拿我们最现实的也最具体的说明，我们目前，大家追求的是什么？快乐。昨天说过了，简单的说这样。更 (p5) 深一层的、或者是仔细一点讲的话，要想把痛苦解除，要想快乐得到。当你把痛苦彻底解除的时候，得到的快乐是圆满的，不会有毛病的；应该说不会有毛病，但是并不圆满，而不但这个快乐没有毛病，而且圆满的，这样。[05:25]
那么我们为什么得不到呢？我们这么努力去做，为什么得不到呢？原因是说，我们虽然认真去做了，因为我们并没有对我们所做的事情有正确的认识，没有正确的认识，你虽然辛苦忙了半天，却不一定有好结果。比如说我们生了病，要去找医生，你去找医生，假定你对这个医生有没有本事，这个药对不对？你都不知道，随便找一个蒙古大夫，随便弄一点药吃吃的话，病治不好；不但治不好，乃至于更加重你的病苦。同样的世间的任何事情都是如此，所以我们虽然要求这个好的目的，但是因为并不了解怎么去做。[06:22]
那么现在有这么一个人，他是彻底完全觉悟了，告诉我们这个道理；所以这个叫做觉，觉悟什么呢？任何一件事情对错，他完全了解了，那就是“菩提”，就是觉的意思。那么我们要想得到这个结果的话，是不但听到那个道理就算了，还要照着它去做。所以，你照着它这个方法走上去的步骤，叫做“道”，这么简单。[07:05]
(p6) 那么下面的“次第”呢？任何走这个路，一定有个次第，一定有个次第。比如说我们爬楼梯，一定是下面一级一级上来，没有一个事情是例外的。不要小看这个喔，不要小看它，实际上那个次第是非常重要的。平常我们做任何事情的时候，要注意的几样东西。平常我们说：质、量；质是讲这个东西对不对？量是讲这个够不够。我现在说前面这杯水，我要喝水，那么，不仅仅是水对不对？当然不但对不对？还脏不脏，这个是它的质，纯净与否。单单这个质够不够？不够，一滴水也是；一滴水喝了不能解决你的渴，还要什么？量。所以，质是要正，量是要足；除了这个对不对？还要一样东西－－次第。小事情，我们往往不大注意，忽视掉了，实际上呢次第是非常重要的。[08:12]
譬如说举一个非常简单的比喻，我们烧饭，我们大家晓得要米，要水，然后要火，把几样东西要洗；这个我们不能说反正要火要水，大家混在一块儿来，不按次第不行。你一定把那个米拿来先洗干净了，加了水，放下去烧。你不能说反正要水、要火，我先烧完了以后再洗，那个没有用。烧焦了，你怎么可以？就算不烧焦，烧出来，脏的怎么可以？譬如说烧菜，那是米的话已经弄干净了，烧菜的话你不能说菜从田里拔出来，我烧完了再洗，这里边都是泥巴，然后呢，乃至于有农药，你吃下去，本来给你营养的，反而把你毒死，所以－－“次第”。所以现在我们说，我们要想达到这样的 (p7) 一个目的，应该走这样的路，这个路过程当中还有必然的这个次第。[09:14]
那么下面讲广，广是详细的来说明这件事情。我这地方再特别说明一下，我完全都是用最通俗的名字来讲。下面大家也许说，那平常我们这样，好像听了书本上面，也许你有可能两种反应，大家注意：一种呢？大家如果习惯于平常我们这里教学方式的话，也许觉得这个好像不够书卷气。还有一种呢？也许习惯了，听完了这个，很欢喜的话，就不再欢喜平常我们一般的正规状态。那么这两点我们这地方都要说明，要改善的。[10:03]
第一种情况，他习惯了文绉绉的这种语言以后，骤然听了以后，觉得不大习惯，那这是难免的。但是我们要了解，你今天跑来听这个东西，你目的干什么？假定说你是学文的，学什么的，那对，用不着到我们这个地方来，你可以到普通的文学院里面去，哪一个学校，研究佛教史，研究中国文学，然后研究西藏文学，写出最好的文字来，根本用不着到这里来。我们这里主要的目的是要了解了讲修持，然后照着去修持的话，证得这个觉悟的、圆满的果。所以真正的重点摆在这里，你不要忘记掉了。[10:53]
所以在这个场合之下，为了适应我们的条件，这样，你慢慢的慢慢的自然心里 (p8) 面，就不会受以前习惯的影响。还有一种呢？有一种在这里听得满欢喜，这个讲的道理的的确确听完了，马上可以用上，很高兴！于是不知不觉又会产生这种心理，在别的地方听见这种照着次第去讲的很多文字，你会排斥他，说：“唉，你看，那些讲了个半天没用。”这种心理也绝不可以，要晓得，他语言文字，是绝不可少的，绝不可少的。做任何事情，修学佛法亦复如是，必定要透过这一个东西，来说明次第的深入，我们才能够懂得。这是我们目前状态，是因为条件所限，所以不能用它深的地方去，才这样的，这个我们要了解。所以，这两种情况，我就事先先说明，避免越到后来，我越是会用比较像学校里念书这样，用各式各样的成语文字来表达，这个首先说明一下。[12:16]
说广论的“论”最后一个，平常我们就说详细的来讨论这件事情。所以从这个题目上面，我们可以晓得说，我们现在学这个东西，就是怎么样从我们凡夫，下脚第一步开始，一直走上去，走到圆满成佛的这条路。而这条路的过程当中，不管就他内容的正确与否来说，就他应该完成的数量来说，以及走上去的次第来说，他都有一个完整详细的说明。我们从这个上面，有了一个正确的认识，你照着一步一步实践的话，就可以达到最高圆满的境界。这就是本论的 (p9) 我们要学的。[13:26]
这个作者是宗喀巴大师，宗喀巴大师。这个地方，请翻开书本前面有一个彩色的照片，这张照片非常庄严非常庄严。我简单的把宗喀巴大师的历史，介绍一下：他是青海人，青海西宁附近的人，西宁就是青海省的省会。他生在元朝－元顺帝，顺帝就是元朝最末一代皇帝，元顺帝至正二十五年，相当于西历的1357年。他从小就是一个绝顶聪明的人，很小就出家，然后到十六岁，就进西藏。因为青海一带，在我们中国靠那个角，包括青海，然后西康，然后四川的一部份，西藏，都是藏族的区域，他们信的都是佛教，而是属于佛教当中的密教一支。在这一个藏语的佛法系统当中，他的教育的中心是在拉萨。所以宗喀巴大师在十六岁的时候，也受了他师长的影响，进拉萨去求学，以后一生就在西藏，而且把西藏的佛法整个复兴。[15:41]
在这里，我也不妨把这个藏传一系的佛法简单的介绍一下。因为这个在我们国内平常是少传闻，所以我简单的说明一下。西藏的佛法开始的时候，是松赞冈波王，那个人，相当于我们唐朝初年。唐以前是南北朝，南北朝下面是隋、唐。 (p10) 那个松赞冈波王就是隋、唐那个时候的人，他也是西藏人当中一个雄才大略的君主；那个时候我们中国也碰见我们所谓唐初，那是中国最盛的时候，唐太宗，所以中国历史上，有这么一段佳话：唐太宗的公主文成公主，就嫁给那个松赞冈波王。那个时候进去的时候，带了很多佛经进去；那个松赞冈波王不但娶了唐朝的公主，另外他也娶了一个尼泊尔的夫人。同样的，那时候尼泊尔也是佛教的国家，所以从这两个地方传进去了大量的佛法。[17:24]
这个松赞冈波王不但是振兴了佛法，西藏的文字也是那个松赞冈波王时候建立起来的，他特别派一个大臣，到别的地方去，然后学好了带回来，最后呢？学的是印度，把印度那个母语，经过了他自已的认识以后，适应西藏，造了那个藏文。所以那个藏文虽然跟梵文是不一样，但是脱胎于梵文。因为这样的关系，所以它翻译过去，它有种种的方便。譬如说，拿我们现在的语言来说，你这英文翻译成功中文，跟英文翻成德文、法文不太一样，他们西方语言转变较容易，因为他们语言相似，就是这个道理，我们顺便一提。[18:26]
除了文字以外，制定法律；最主要的，佛法那个时候奠了基。奠了基以后经过了 (p11) 三传，他传到了第三传，一个皇帝叫赤松德贞(世松德贞)，这个也是一个非常了不起的皇帝、藏王，他又大大的振兴佛法，从印度请了一位大成就者－－静命大论师，到西藏去弘法。所以西藏的正式有三宝，所谓僧伽等等，从那位大师开始的。不过当时西藏的地方上有一种土著的教，叫做苯教，有时候称它为黑苯教，那个势力很强，民间的鬼神！所以不但民间反对势力很强，而且黑苯教的那个鬼神，那个东西还是很有力量的。其实我们现在世间也是一样，你看什么十八王公，或者什么，那种鬼神是有他的力量。那黑苯教里边，他们还有他们的咒术，各式各样的这种怪招；所以这个佛法刚进去的时候，遭到了种种魔难。[20:01]
这个静命大师，是一位了不起的成就者就说：“像这种魔难，我没有力量克服它，现在印度有一位佛教的大成就者，莲花生大士，如果请到他的话，那一定没有问题。”这个藏王就努力去请。这也是因缘成熟，那个时候那位大师也正好从印度向东方走，那么正好到尼泊尔，于是藏王派去的使者遇上，把他请进去了。请进去了以后，这个莲花生大士是显密圆融的成就者，他有种种的殊胜的方法。所以把那些各式各样作祟的妖魔鬼怪一一降服，大弘教法。[21:00]
(p12) 不过因为刚开始，初初建立，虽然刚开始建立了，等到莲花生大士走了不久，它那个基础没有稳固，所以很快的又衰下来了。再加上过了一百多年以后，就发生了一个很不幸的事情。就是那个赤松德贞又传了几代以后，我一下子记不住几代，有一个皇帝叫朗达玛，他反对佛法，所以皇家听了那个黑苯教的影响，整个把佛法摧毁。那个时候相当于我们的唐朝唐武宗，我们中国历史上面也曾经说，三武一宗之难，那几个皇帝都是反对佛法的，以皇家的命令，把庙拆掉，叫和尚还俗。那个时候朗达玛也是这个样，所以把它彻底的摧毁掉。摧毁掉了以后，那后来简直是一蹶不振。在我们中国来说佛法已经很普遍了，所以这个三武虽然摧了以后，还可以恢复一点，西藏简直是恢复以后，就不成样子。就这样的，经过了一百多年的时候，那个教法是非常的乱非常的乱。平常的时候，大家都是凭个人的想像，这个凌乱的情况我们可以想见。[22:42]
那时候到朗达玛再传的下面另外有一个藏王，朗达玛下面那个西藏的政治方面，发生过一个政变，那我们不去谈它。所以那个皇室也就分了几支，其中有一支靠西边的，一个国王信佛，一方面是信佛，一方面是想到他祖先在佛法上的这种拥护辉煌，所以他心里面非常痛心，他就发心到西藏再去求法。结果他们祖孙两代聚全国的精华，花了很长的一段时候，到印度去请来印度的大成就者－－阿底峡尊者。阿底峡尊者是印度当年的一个最高成就者，关于阿底峡尊者的内容，我们讲到本论的传承、师承的时候，它有一个说明，所以我这里不详细讲。阿底峡尊者到了西藏以后，把佛法振兴起来；从阿底峡尊者振兴以后的西藏的佛法，叫做新教，在这个之前叫旧教。所以我们现在听见我们这里，国内也有，藏密，属于宁玛，是叫旧教；其他的就是白教、花教、黄教这是新教，新教就是阿底峡尊者以后，经过革新以后的新兴的这种；当然佛法的中心没变，不过它的做法是比较改善了。[24:26]
经过了阿底峡尊者这样的努力以后，它就复兴，复兴了以后，但是毕竟前面那个基础并不稳固，所以阿底峡尊者复兴了以后，慢慢慢慢的，又慢慢慢慢的，过了一些时候，又开始有点衰颓现象。后来经过宗喀巴大师又起来。宗喀巴大师距离阿底峡尊者是三百多年，不到四百年，阿底峡尊者相当于我们宋朝初年，这个宗喀巴大师是元朝末年。经过了宗喀巴大师这样的一次彻底的改革以后，所以西藏的佛教如日中天，到今天已经有六百多年了。宗喀巴大师改革以前，已经是很衰，一下达到那个顶峰，而且能够维持这个局面。经过很长一段时候，现在也慢慢的慢慢的向下，虽然向下，但是它还保持着非常完整的内 (p14) 容在；这一点是我们以前都不知道的。[25:49]
幸好民国初年有几位了不起的大德，尤其是太虚大师，这个人真是个大菩萨，他以他的心胸，他要全部提起，所以他常有一个口号：“八宗并弘”。这个我们换成现代最简单的话我要来说一下。平常我们个人修，譬如说他学禅、他学净；对我们个人来说是没有错，你可以有成就，而且我们个人修也必须要走个人特别的路子，一定是一门深入，但是对整个佛法的弘传来说的话，这个不够，这个不够，一定要各方面的圆满配合。譬如说我们现在来造一个房子来说，或造一个寺院，假定说，我今天在这地方要讲修行，你说我造个小茅蓬，反正是一间，那么拜佛也在这里，吃饭也在这里，睡觉也在这里，我只要我的修行成功，就行；可是假定说，你要把那个三宝的形相撑持起来的一间大庙，这个不行，你一定要有大殿，有寮房、有大寮，有各式各样的配合。那么佛法也是如此。[27:23]
所以像虚大师这种菩萨再来人，他有这样的愿心，结果他门下的弟子，除了我们本来有的台、贤、性、相各方面，以及所谓禅、净等等，关于密教部分，在我们中国内地，已经失传很久。[27:50]
1A Commentary
[Namo Fundamental Teacher Shakyamuni Buddha]
Na Mo Ben Shi Shi Jya Mo Ni Fwo
Na Mo Ben Shi Shi Jya Mo Ni Fwo
Na Mo Ben Shi Shi Jya Mo Ni Fwo
[Sutra Reading Anthem]
This is the most supreme, profound and wonderful Teaching
One can hardly catch a glance of it in a trillion kalpas
Now, I have learned and I will adhere to them
I pledge to understand the truth discoursed by the Tathagata
Today we begin the study of The Great Treatise on the Stages of the Path to Enlightenment which was composed by Lama Tsong-kha-pa. Before beginning a commentary, we usually address an important concept, often referred to as “embedded meaning” (⽞義). This is done to succinctly and concisely outline the essential points and attributes of the entire content to be studied. However, this is for the beginner (初機), which is the majority of us sitting here now, newly entering the domain of Buddhism. Thus, in this circumstance, not all of us will be able to grasp and understand the intended in-depth meaning. Consequently, we can devote a lot of time to study but gain few benefits. Furthermore, due to lack of understanding, [the student’s] interest diminishes and enthusiasm subsides which leads to a loss [in spiritual advancement]. [02:34]
Therefore, I am applying a different approach in teaching. I will start with a brief introduction to clarify some reasoning so that we can apply it to our mental stream right away and be inspired with an interest to discover the laudability of this commentary and cultivate inspiration-for-virtue (善法欲). In other words, [we must] cultivate a strong sense of desire. Although this is a term often used in the secular world [in different contexts], the desire [we seek to cultivate is that which] directs us to the pursuit of inspiration-for-virtue. It is the essential foundation for motivating joyous perseverance and with it; our attainment of true Dharma benefit becomes available. In other words, these are the steps with which to apply the teachings. If we follow this teaching step-by-step and embrace the correct concepts, then we can highlight the essential points of the [Lamrim] teaching and summarize it systematically. This summary will be the guiding principle of our behavior. In fact, this final summary should be disclosed at the beginning for its “embedded meaning”. This is what I would like to specify first. [04:10]
Now let’s use a simple method. What is The Great Treatise on the Stages of the Path to Enlightenment about?
In brief, “Enlightenment” translated into Chinese is “awakening” - what we know as awareness. Awaken what? It is what we often know as “self-enlightenment, enlightening others, and ultimate enlightenment” - we need not go into each one in detail. Consider the most practical and concrete example. At the present moment, what are we after? Happiness! I mentioned this briefly yesterday and, to further explain or elaborate, [we all want] to avoid suffering and attain happiness. Once you thoroughly eliminate suffering, the happiness you attain is complete and faultless. This happiness is not only faultless, but it is also perfected.
[05:25]
Why is that we cannot attain [this happiness]? We work so hard so why can’t we attain it? The reason is that, although we work earnestly, without true understanding and without proper recognition, the positive effect will not necessarily arise, even though we may have worked hard for a long time. For example, if we are sick, we need to see the doctor. When you go to the doctor and you have no idea of his capability or if the medicine prescribed is applicable, you may randomly get a quack or take the wrong medicine and the sickness will not be cured. Not only will it not be cured, but it will get even worse. Similarly, the same idea applies to our daily interactions - although we are inspired by the goal, we lack the knowledge to achieve it. [06:22]
Now, there is an enlightened being who gave us these teachings which are referred to as “enlightenment”. Enlighten what? [The enlightened being] thoroughly knows right from wrong. This is “Bodhi,” which means enlightenment. In order to achieve this effect, we cannot just listen to [the teaching; we] have to apply it accordingly. Thus, you follow its steps by stages; this is called the “Path”. It is as simple as that. [07:05]
So what are the “Stages” about? To take any path, there must be a step-by-step sequence; it must be taken in stages. For example, when we walk up the staircase, it has to be step-by-step from the bottom. No exceptions. Don’t overlook this and do not belittle the sequence. In fact, the stages are very important. Often, when we engage in a task, there are several things we should pay attention to. Usually, we say quality and quantity. Quality refers to the accuracy of the content while quantity refers to the sufficiency of the volume.
For instance, take this glass of water in front of me. I am going to drink it but I must be assured that it is water. Of course, not only does it have to be water, but [I must determine] if it is dirty or clean. This is its quality—whether it is pure or not. Is it enough to have only quality? It is not enough. One drop is also water, but just one drop cannot relieve your thirst. What else do we need? Quantity! So quality must be accurate and quantity must be sufficient. In addition to these, we still need one thing: stages. This practice is something small that we often do not pay enough attention to and overlook. In fact, stages [the step-by-step sequences] are extremely vital.
[08:12]
Let us use a very simple example. When cooking rice, we all know that we need rice, water, and heat. [Rice] needs to be washed. We cannot say that heat and water are required and then just mix them together. There must be sequential stages. You must wash the rice first, then add water and heat it up. You cannot say that it needs water and heat either way; I can heat it up then wash it afterwards. That method is useless; it is of no use. Once it is burnt, how can you [eat it]; even if it is not burnt, and it’s cooked but dirty, what [will you do] then? Or, if cooking vegetables which, unlike the rice [which is easier] to clean, you cannot say that you will cook the vegetable before washing them. There is mud all over them and even pesticides, which you would eat. By nature, vegetables provide you with nutrition; unwashed, on the other hand, they will poison you. Thus, with regard to “stages”, for now, we say that in order to achieve such a goal, we should take the proper path. On this path, there are certainly proper sequential “stages.” [09:14]
Next, is “Great.” “Great” means to explain the stages [of the path to enlightenment] in great detail. Let me clarify this through the most commonly used terms. Usually, upon finishing the reading of a book, you may have two reactions - please pay attention! The first one, if you are used to an academic approach, is to think that [this teaching is] not scholarly enough. The second is that you may become accustomed to this approach, come to like it and forsake other approaches. Let’s go over these two points for the sake of clarification and improvement. [10:03]
A person with the first reaction may be accustomed to bookish terms; [even though] in the beginning we may feel unaccustomed, which is inevitable. We have to understand: what is the purpose for coming to listen to this teaching? If you are here for a scholarly purpose, you probably don’t need to come here. You can go to a college of humanities or another school to study Buddhist history or Chinese literature and study Tibetan literature so to compose great articles. You don’t need to be here at all. Here, our main objective is to apply the teaching. By practicing accordingly, the realization of ultimate enlightenment can be attained. So do not forget the emphasis here. [10:53]
In this circumstance, for the sake of conforming to our conditions, gradually, step-by-step, surely the latent propensity will not impact [us] like before. What about the second reaction? Maybe we listen with great joy and feel, “Wow, I can apply these theories right away!” We are really pleased! Thereby, we may unconsciously develop a mentality that rejects other step-by-step teachings, saying: ”Alas, you see that half-day talk is of no use.” Such an attitude is not encouraged. Please understand that languages and scripts are absolutely required and necessary. With whatever we are engaged in, including Buddhist study, we rely on this [language] to gradually understand [what we are learning] by degrees so that we are able to advance. Nevertheless, in our current state, we are limited by our conditions and profound learning is not available - this we have to recognize and understand. By clarifying these two reactions in advance, hopefully, they can be avoided. Later on, I will apply a more scholastic approach by using diverse idioms and expressions. This is what I would like to declare in advance. [12:16]
Lastly, for the “Treatise” - we usually refer to it as detailed discussion, to discuss the teachings in great detail. So, from the title, we can say that the learning of this treatise is now the path for us to advance, step-by-step, from an ordinary being until Buddhahood is attained. Throughout the course of the path, [Lamrim] provides a complete and detailed explanation regarding the accuracy of the quality, the proper quantity, and the sequential stages. From it, we acquire proper recognition [of the teaching] and apply it step-by-step. This commentary is trying to provide us with the achievement of the ultimate complete state, the ultimate encompassing mind state. This commentary is what we will study. [13:26]
The author of Lamrim is Lama Tsong-kha-pa. Lama Tsong-kha-pa composed [this commentary]. Please refer to the colored picture on the front [of the book]. The photo in color [is of Lama Tsong-kha-pa]. This photo is extremely solemn and very dignified. Let me briefly introduce Lama Tsong-kha-pa. He was from Qing-hai [one of the Tibetan regions], near Qing-hai Xin-ning. Xin-ning is the provincial capital of Qing-hai. He was born during the [time of the] Yuan dynasty and Emperor Yuan Shun-di. Shun-di was the last emperor of the Yuan dynasty, during the 25th year of Zhi-zheng which is equivalent to the year 1357, AD 1357. From the time that [Lama Tsong-kha-pa] was young, he was extraordinarily clever. He became a monk when he was still a child. When he was sixteen, he went to Tibet [Lhasa]. At that time, the Qing-hai area in the corner of China, including Qing-hai, Xi-kang, the [rear] part of Si-chuan and Tibet, were considered the Tibetan region. The Tibetans all had faith in Vajrayana Buddhism, also known as the Tantra teaching. In this Tibetan Buddhist lineage, the education center was located in Lhasa. Therefore, at age sixteen, Lama Tsong-kha-pa, under the influence of his teacher, went to Lhasa to pursue his studies. He then stayed in Lhasa for the rest of his life and completely revived Buddhism in Tibet. [15:41]
Here, I might as well introduce the Tibetan Buddhist lineage briefly. It was rarely mentioned in China, so I will go over it briefly. Tibetan Buddhism was established by King Songtsan Gampo during the time equivalent to the era of our early Tang dynasty. Before Tang, there were the Southern and Northern dynasties, followed by Sui and Tang. Songtsan Gampo lived during the Sui and Tang period and he was a very intelligent and capable emperor of Tibet. During that period, China was in the early Tang dynasty, which was the golden age of Emperor Tang Tai-zong. In Chinese history, there is a legend: Tang Tai-zong’s princess, Princess Wen-cheng, was married to Songtsan Gampo. At that time, she brought many Buddhist sutras with her to Tibet.
Songtsan Gampo also married another wife who was from Nepal. Similarly, Nepal was also a Buddhist country so [she] too brought significant Buddhist teachings to Tibet.
[17:24]
Songtsan Gampo not only invigorated Buddhism but the Tibetan written language was also established during his time. He specifically sent an official to other places [India] to learn and bring back [the language]. Finally, this official learned the Indian [Sanskrit] language. He made use of the Indian [Sanskrit] characters and, bringing his own understanding and adaptation of it to Tibet, he created the Tibetan characters. So although Tibetan is different from Sanskrit, [the alphabet used for] it is based on Sanskrit. Because of this relationship, there are many advantages in the translation. For example, with modern languages, it is different when translating English into Chinese than it is translating English into German or into French. The translation among Western languages is easier. It is because they have more similarities. This is a side comment. [18:26]
In addition to the written language and the establishment of national policy, most importantly, Buddhism also laid its foundation in Tibet at that time. Three generations after that, the third Emperor Trisong Detsan, who was also a fabulous emperor of Tibet, invigorated Buddhism and invited a highly accomplished master, Santarakṣita, to spread Buddhism in Tibet. Hence, Tibet officially had the “Three Jewels”, including the establishment of the Sangha. However, at that time in Tibet, there was an indigenous religion called the Bon, also known as the Dark Bon religion. It was strongly influenced by local ghosts and divinities! Therefore, there was a strong counterforce from both the Tibetan people and the ghosts and divinities of the Dark Bon. In fact, we can see its similarity to the Eighteen Lords [in Taiwan] and so on. Those divinities and ghosts have their force. The Dark Bon could cast spells and perform all kinds of strange tricks. Thus, Tibet encountered various demonic obstacles while establishing Buddhism. [20:01]
Santarakṣita was a great master who said, “I have no power to surmount such evils. Now, in India, there is a great Buddhism adept, Padmasambhava. If you can invite him to Tibet, the problem will be subdued.” Thereby, the Tibetan King endeavored to do so. At that time, causes and conditions had matured so this great adept was already traveling from India to the east and had just arrived at Nepal. The envoy sent by the Tibetan King met him there and invited him to Tibet. Having invited Padmasambhava, who had attained perfection of both Vajrayana and Sutrayana Buddhism, [they asked him to] perform many sacred rites. In doing so, he tamed various demons and ghosts one by one and spread Buddhism widely [in Tibet]. [21:00]
However, because [Buddhism] had just been founded and the foundation was newly established, the foundation was not stable and it declined again not long after the departure of Padmasambhava. A hundred years later, there was a serious tragedy. A few generations after Emperor Trisong Detsan, I can’t remember how many generations, there was an emperor called Langdarma. He was anti-Buddhist and under the influence of the Dark Bon religion. This king destroyed Buddhism entirely. This was equivalent to what Emperor Wu-zong did during the Tang dynasty. In Chinese history, there were also the “Disasters of Three Wu and One Zong.” Those four emperors were opposed to Buddhism and, by royal order, demolished temples and forced monks to disrobe. Langdarma did the same in Tibet – he destroyed Buddhism entirely! After that, it totally collapsed and was unable to recover. In China, Buddhism had already been well established so it recovered to some extent even after the Three Wu’s destruction. In Tibet, where it recovered, it was distorted. Another hundred years later, Buddhism [in Tibet] was extremely chaotic, extremely chaotic. Let’s try to visualize these chaotic situations.[22:42]
After Langdarma, the throne was passed to another Tibetan emperor because of a coup d’état, the details of which we will not go into here. The royal family was divided into different ruling forces. One ruling force in the West had an emperor who had faith in Buddhism. On one hand, he believed in Buddhism, and, on the other, he was deeply saddened when he thought of his ancestors’ splendid advocacy of Buddhism. So he resolved to seek the Dharma again for Tibet. As a result, the two generations of grandfather and grandson took a very long time to gather all of the treasures from the entire country and went to India to invite the Indian high adept Atisha. Venerable Atisha was the most prominent adept in India of his time. There will be an introduction to the life of Venerable Atisha when we talk about the lineage of Lamrim so I will not elaborate here. When Venerable Atisha arrived in Tibet, he revived Buddhism. From that point on, it was called the New School in Tibet; before that, [Buddhism] was called the Old School. Here, in China, there is also the Tibetan Vajrayana Buddhism, which belongs to the Nyingma tradition, known as the Old School. The rest, including Kagyu, Sakya, and Gelug, are the New School. The New School [of Buddhism] was formed after Venerable Atisha’s reformation. Of course, the core tenets of Buddhism remained unchanged. There was just improved approach. [24:26]
Following the efforts of Venerable Atisha, [Buddhism] was revived. But, because the earlier foundation was never stabilized, it started to slowly and gradually, gradually degenerate again after Atisha’s revival. Sometime later, there was Lama Tsong-kha-pa. Lama Tsong-kha-pa lived between three hundred and four hundred years after Venerable Atisha. Venerable Atisha lived during the early years of China’s Song dynasty. Lama Tsong-kha-pa lived during the end of Yuan dynasty. After Lama Tsong-kha-pa’s thorough revival, Buddhism in Tibet was like the sun at high noon. Now, it is more than six hundred years later. Before the revival of Lama Tsong-kha-pa, [the teaching] was really very weak. It soon reached its apex [after Lama Tsong-kha-pa] and was maintained for a long period. Now [the teaching] seems to be gradually, slowly, sliding. Although it is sliding, it is still intact with very complete content quite complete. These [the shifting of the lineage holders] were not known to us before. [25:49]
Fortunately, in the early years of the Republic, there were some remarkable venerable practitioners; especially Venerable Tai-xu, who was really a great Bodhisattva. He had the mind to promote all, and the slogan he used was: “promote all eight [Chinese Buddhism lineages] schools.” Let’s express this in a simple, contemporary way. Normally, with our individual practice, we practice Zen or Pure Land for example. This is fine for the individual and achievement is possible. Besides this, in terms of our individual practice, we must follow our specific path, which is to focus on a given lineage. Yet, in terms of preserving Buddhism in its entirety, this is not sufficient - preservation has to be coordinated properly among all schools. Take building a house or a temple for example. If I need a place to practice and I build a small shed with just one room, that space will work for worshiping Buddha, eating and sleeping. As long as my practice can succeed, that should do! Nevertheless, if you need a large monastery to stage the Three Jewels, that will not work. You must have the main hall, living quarters, kitchen, and all sorts of auxiliary support. The same applies to Buddhism. [27:23]
Reincarnated Bodhisattvas like Venerable Tai-xu, with his aspiration and his disciples applied Chinese lineages such as Tai, Xiang, Xing, Xian (台、賢、性、相), as well as Zen and Pure Land [lineages], but the Vajrayana lineage had been broken for a long time in mainland China. The Vajrayana teaching once existed in the palace during the Yuan and Ming dynasties. Venerable Tai-xu sent his disciples to learn from the Japanese version of Vajrayana, and, at that time, Venerable Da-yong also went. Later, Venerable Da-yong went to Tibet and Venerable Fa-zun went with him. Venerable Fa-zun translated the Chinese Lamrim. Actually, there was a group of practitioners that went to Tibet to learn their lineage, and, among them, Venerable Fa-zun was the most extraordinary one. [27:50]