Lecture No. 0322
Global Lamrim II
Lecture No. 0322
Lamrim Volume 1: P43-L17 ~ P43-LL
Topic: The Excellent Disciples’ Good Qualities (II)
Next, we will introduce the translator, Rin-chen-sang-bo, a brief introduction, because when we discuss the Biography of Master Atisha, we will go into more detail. The translator Rin-chen-sang-bo is one of the great Tibetan translators. He was ordained at the age of 13. Following the order by the Tibetan King, he journeyed to Kashmir to study translation under 75 Panditas there and he translated many scriptural texts. After he returned to Tibet, the King offered a place to build a monastery for him. Then implored this virtuous teacher to impart both Sutrayana and Tantrayana teachings. [00:32]
Everyone can make a guess how old Rin-chen-sang bo was when he first met Master Atisha? What age would you guess? He was ordained at the age of 13, then he went to Kashmir and studied under so many Panditas. He did translation and he also gave teachings. you can count how many years that would be? He met Master Atisha when he was 85! He presented all the sutras and treatises he had translated and beseeched Master Atisha to correct them. In addition, he translated the Advice from Atisha’s Heart composed by Master Atisha. He also offered Master (Atisha) 7 taels (equivalent to 350 grams) of gold etc. and implored for the Cakrasamvara initiation as well as the instructions in both the stage of generation and the stage of completion. Receiving the guidance, he meditated intensely and had attainment. At age 85, the translator met his guru, met Master Atisha. This is translator Rin-chen-sang-bo. [01:21]
Gar-gay-wa, a lay disciple of Master Atisha, ever went to a place to invite Master Atisha! That place is called Mang-yul! Then, under the guidance of Master (Atisha) (he) became proficient in Tantra teaching. He beseeched Master (Atisha) to expound the tantra teachings such as Hevajra vajra, Heruka vajra and other practices. This is why now we have the teachings on Hevajra vajra, Heruka vajra, written by Master. Did you hear (that)? This is extremely important! If Gar-gay-wa had not implored Master Atisha to give (the instructions in) this Dharma teaching, Master Atisha’s writings on the Hevajra vajra and Heruka vajra teachings would not have been passed down. Thus, we are greatly indebted to him (this lay practitioner]! [02:03]
So, sometimes because we implore teachings from the gurus, they will put this part of teaching in writing or give us the verbal transmission so that later generations of disciples like us are able (to have the opportunity) to read them. Because of his [Gar-gay-wa] request, we would be benefited by such deep kindness. Otherwise, the writings on Hevajra vajra and Heruka vajra by Master Atisha, we would not be able to see them. So, those who beseeched for the teachings, could also benefit many, many beings in the later generations. We venerate this virtuous teacher! [02:28]
Also, Gö-kuk-ba-hlay-dzay, Master Atisha’s disciple from Tsang, was from the 11th century too. He went to India, where he relied on 72 teachers including Master Atisha. This virtuous teacher mainly received the transmission of Guhyasamaja Tantra teachings. He was also a translator, translated many scriptures. He also proofread the Guhyasamaja Tantra and its commentary. He went to India to study, and after graduation, upon his return to Tibet, widely promulgated the Guhyasamaja teaching. Master Butön Rinchen Drup and Lama Tsong-kha-pa from a later generation, as well as their lineage, all followed the tradition passed down from this teacher and widely promulgated the teaching until this day. This was also an accomplished translator who travelled to India to seek Dharma teaching. [03:09]
Next is Chak-ba-tri-chok, one of the four great yogis under the guidance of Master Atisha, also from around the 11th century. He relied on Master Atisha for 5 years, listened to many teachings, particularly proficient in – the treatises. After Master Atisha passed on, he continued to rely on Master Drom-dön-ba. He abided by the instructions from Master Atisha throughout his whole life, and what did he do? He renounced and meditated one-pointedly, he had vision of many chosen deities and attained the Dhyana-samadhi. However, he passed away very early. At age 42, he passed away in the Reting Monastery. [03:47]
In addition, great yogi (Nal-jor-ba-chen-bo), one of the four main yogi disciples under Master Atisha. His name at birth in fact was Chang-chup-rin-chen [Vol.1 p. 51]. He was also ordained at a very young age and received many teachings under (the guidance of) Master Atisha. Take heed! He was the long-time attendant of Master Atisha and always followed Master Atisha. After Master Atisha passed away, he followed his master’s instruction, followed Master Atisha’s teachings, relied on Master Drom-dön-ba, and stayed permanently in the Reting Monastery. After Master Drom-dön-ba passed away, this virtuous teacher resided and took care of the Reting Monastery for 13 years long. During that period of time, he expanded the monastery and nurtured monastic talents. He made significant contribution to Buddhism. [04:27]
Next is Shay-rap-dor-jay, also one of the four main yogis of Master Atisha. He relied on Master Atisha for 3 years and received many transmissions. He was proficient in tenets of various schools. He received the vision of Avalokitesvara Bodhisattva [Chen-re-zig], behold! How eminent and accomplished were the disciples of Master Atisha! They were all endowed with genuine Bodhichitta. After Master Atisha passed on, he resided in Sang-pu, dedicated himself to meditating (on the teachings) and later he passed away there. His disciple was Jen-nga-wa [Vol.1, p73]. [04:58]
Thereafter was Chak-dar-dön-ba, also the disciple of Master Atisha in the 11th century. This virtuous teacher was well versed in many instructions passed down from Master Atisha and was especially proficient in the Paramita teaching. After Master Atisha passed on, he also went to rely on Drom-dön-ba. And Sang-pu-wa, Jen-nga-wa and Pu-chung-wa, the three Kadam Dharma brothers [Vol. 1, P. 201], who was their teacher? Their teacher was Chak-dar-dön-ba, who later also greatly promulgated the Dharma. [05:32]
Next is Ku, Ngok, and Drom; they are Ku-dön Dzön-dru-yung-drung, Ngok Lek-bay shay-rap, and Drom-dön-ba Gyel-way-jung-nay, three of them. Later, we will have a special section dedicated to introducing Drom-dön-ba. These were all principal disciples of Master Atisha in central Tibet. There was a very rich account on Master Ku-dön [or Kutön] in the Biography of Master Atisha. Here we will only give a brief introduction. He was known as “Khutön Choje Tsondru Yungdrung”. Before he relied on Master Atisha, he had followed other teachers. After he studied under the guidance of Master Atisha, he received many transmissions and was especially proficient in Paramita and Yamantaka teachings. He lived up to 65 years of age. [06:12]
And next is translator Ngok Lek-bay-shay-rap, also known as Sang-pu-wa* and he was from around the 11th century. He was ordained by his guru (智慧功德). Later he went to Khams and received scriptural teachings from his guru Master Jowo-se (覺窩色尊). He too, came to Mang-yul to invite Master Atisha. He relied on Master Atisha for many years, mastered many Dharma teachings and he was especially proficient in the Middle-Way views (Madhyamaka). While reading this part, great joy brims my heart. I truly want to read the teachings composed by him with regards to the Middle-Way views (Madhyamaka). He, according to Master Atisha’s prophecy, constructed monasteries at Sang-pu to benefit living beings. This virtuous teacher was the lineage bearer of the Book of Kadam. Sang-pu-wa studied under the guidance of Master Atisha for 10 years. One correction needs to be made here: in the Four Interwoven Annotations - Vernacular Annotations, page 155, it says, “Sang-pu-wa studied under the guidance of Master Atisha for 19 years”. (In the Chinese text,) the number “9” is extra, please crossed it out, it should be 10 years. [07:23]
[*Based on the following 3 findings we are using Sang-pu-wa in this translation:
1. In LR text Vol.1, on page 77 there is the translation of Sung-pu-wa. But the same section in Geshe Sopa’s commentary on page 116 this teacher is translated as Sangpuwa.
2. Also on LR Vol.1 text, page 284, there is the quote from Sang-pu-wa.
3. There is the Sangpu monastery important to Kadam and Gelug: https://treasuryoflives.org/institution/ Sangpu-Neutok
Also refer to https://treasuryoflives.org/biographies/view/Ngok-Loden-Sherab/4261 He founded the Sangpu Neutok Monastery 1073 and ordained his nephew in 1076.]
【全球广论 II 讲次: 0322】
讲次 | 0322 (2021-04-29 ~ 2021-05-02)
标题 | 殊胜弟子之功德（二）
《广论》段落 | P7-LL1 ~ P8-L6 此阿阇黎于五印度……广则应知出广传文。
备注 | 四家合注《白话校注集》第1册 P154-L1注释⑥ ~ P155-LL5注释⑮完 宝贤译师 西藏大译师之一》“.....此师为《噶当宝籍”的传人。
(更新日期: 2022年3月31日)
00:00
接着我们可以介绍一下“宝贤译师”，是略略地介绍，因为在《阿底峡尊者传》的时候，我们再广泛地讲一下。宝贤译师是西藏的大译师之一，十三岁出家，奉藏王的命令到喀什米尔依止七十五位班智达学习翻译，译出了许多的经典。回国后藏王供出一个地方，为他建了寺院，然后请这个善知识宣说显密的教法。00:32
大家可以猜一下他多大年龄才遇到阿底峡尊者？你们心中会猜几岁呢？他十三岁就出家了，然后又去了喀什米尔依止到那么多的班智达学习，又翻译，而且又讲经，算算这都多少年了？他八十五岁才值遇了阿底峡尊者！他把所译出的经论请尊者校正，并且翻译出阿底峡尊者所著的这个《誓言摄要》。又供养尊者黄金七两等，求受胜乐灌顶及生圆二次第教授，并且依此教授专修后获得成就。八十五岁值遇上师、值遇阿底峡尊者，这是宝贤译师。01:21
“迦格瓦”，是阿底峡尊者的居士弟子，他曾经到一个地方去迎请阿底峡尊者，那个地方叫芒域吧！然后经尊者的教导而通达了密法。他向尊者求受欢喜金刚、胜乐金刚等法门，所以现今才有阿底峡尊者在欢喜金刚、胜乐金刚方面的著述。有听到吧？这个很重要！如果迦格瓦不去跟阿底峡尊者请求受这样的一个法门的话，阿底峡尊者在欢喜金刚和胜乐金刚方面的著述可能就不会流传下来，所以他对我们的恩是很深的！02:03
所以有的时候因为我们去求法了，上师就会把这方面的写出来，或者讲出来了，后世像我们这些弟子们就会读到。由于他去求法，我们会得到这样的深恩，不然阿底峡尊者对于欢喜金刚和胜乐金刚方面的著述，我们就是看不到的。所以求法的人啊，他也能够利益后世很多、很多的有情。顶礼这位善知识！02:28
还有“廓枯巴天生”，他是阿底峡尊者的后藏弟子，也在11世纪。曾经去印度依止阿底峡尊者等七十二位上师，这位善知识他主要听受密集金刚的法门，也是一个译师，翻译很多经论，并且校对《密集根本续》及其释论。他去印度留学，学完之后，回到西藏之后大弘密集法门。后世的布敦大师，还有宗喀巴大师一系都遵从此师的宗规，广为弘传，至今不衰。也是一个去印度求法的大译师。03:09
接着就是“卡巴胜位”，是阿底峡尊者座下的四大瑜伽师之一，也在约11世纪。他依止阿底峡尊者五年，聆听了许多教授，特别熟练对法──就是论。在阿底峡尊者示寂之后，他又继续依止种敦巴尊者。一生遵循阿底峡尊者的教诫，做什么呢？舍世专修，亲见许多本尊，获得禅定。但是他圆寂得非常早，四十二岁在热振寺圆寂。03:47
另外，“大瑜伽师”，是阿底峡尊者座下的四大瑜伽师之一，他的本名其实叫菩提宝。也是年幼出家，他在阿底峡尊者的座下听法，注意！长时随侍尊者，一直跟着阿底峡尊者。尊者示寂后又奉师教──奉阿底峡尊者的教诲──依止种敦巴大师，常驻热振寺。种敦巴大师示寂之后，这一位善知识住持在热振寺十三年之久，期间他就扩建寺院、培育僧才，对佛教做了很大的贡献。04:27
接着是“智慧金刚”，也是阿底峡尊者座下的四大瑜伽师之一。他依止阿底峡尊者三年，听受了很多教诲，精通各派的宗义，亲见观世音菩萨──看！阿底峡尊者的弟子都这么精彩──心中怀有真实的菩提心。阿底峡尊者示寂之后，他常驻在桑朴一心专修，后来就示寂在这里。他的弟子就是慬哦瓦。04:58
接着是“卡达敦巴”，也是阿底峡尊者的弟子，在11世纪。这位善知识通达尊者所传的许多教授，特别熟练的是波罗蜜多教授。也是在阿底峡尊者示寂之后，他就去依止种敦巴。而博朵瓦、慬哦瓦和朴穷瓦三昆仲，谁是他们的老师呢？就是卡达敦巴，以他为师。后来也是大弘佛法。05:32
接着是“枯俄种三”，指枯敦、俄善慧译师和种敦巴三人。种敦巴后面还会有专门介绍，都是阿底峡尊者在前藏的主要的弟子。像这个枯敦大师，在《阿底峡尊者传》有他很丰富的传记，我们这儿只是简要地介绍。他原来叫“精进坚固”，在依止阿底峡尊者之前有依止其他上师学，后来长时依止阿底峡尊者，听受了许多教授，特别精通波罗蜜多及阎摩敌的法门，世寿六十五岁。06:12
接着是“俄善慧译师”──桑朴瓦，约11世纪。他是在智慧功德这个上师面前出家，之后到了康区，跟随在觉窝色尊座前听受经论的教义。他也到芒域这个地方，迎请阿底峡尊者，并且依止阿底峡尊者很多年，通达了许多法门，尤为精通中观正见。看到这个心中就会有很大的喜悦，想要读一读他留下来的关于中观正见的著作。他依照阿底峡尊者的授记，在桑朴建寺弘法利生，这位善知识是《噶当宝典》的传人。桑朴瓦依止阿底峡尊者十年，在我们的《菩提道次第广论四家合注‧白话校注集》第155页，这里边写“桑朴瓦依止阿底峡尊者十九年之久”，这个“九”字是多的，把它划掉就可以了，是十年。07:23