Lecture No. 0324
Global Lamrim II
Lecture No. 0324
Lamrim Volume 1: P45-LL10 ~ LL5
Date: 31 Mar 2022
Topic: Its Subject Matter is Comprehensive
Greetings to all! Today, it is time for us to study the Lamrim again. [Our discussion] has begun on Chapter 2, pg. 8 “the greatness of the teaching”. [It is on page 45, Volume 1, English version]. Everyone, please take a look at the original text.
Concerning the teaching to be explained, the root text of these instructions is the Lamp for the Path to Enlightenment. There are many texts composed by the Elder, but the Lamp for the Path to Enlightenment is comprehensive and fundamental. [V.1 P.45]
Everyone, please listen to the explanation from Master. [00′33″]
[5A 05:32 ~ 08:21]
Here we will elaborate as well, let’s turn to the page - we are on English Lamrim page 45, the first paragraph. This is actually the second point [from the bottom section of P. 34]:
Concerning the teaching to be explained, the root text of these instructions is the Lamp for the Path to Enlightenment. There are many texts composed by the Elder, but the Lamp for the Path to Enlightenment is comprehensive and fundamental.
In showing the greatness of the teachings, the text evinces what the merits of such teachings have. We all know that the blueprint of this Lamrim text is the Lamp for the Path to Enlightenment. Venerable Atisha composed various texts, but the most fundamental and the most comprehensive one is the Lamp for the Path to Enlightenment. What does it mean by saying that it is the most fundamental? Why is that it is the most comprehensive? I will explain this part first. Generally, when we talk about science, there are two aspects: one is the sufficient condition and the other is the necessary condition*. The necessary condition, by definition, is the most fundamental or basic, whereas the sufficient condition is the substantial essence, these are the two aspects. We can also say that the former is the qualitative nature; the latter is the quantitative capacity. The Lamp for the Path to Enlightenment is endowed with both of these aspects. Even though Venerable Atisha composed many texts, only this one is the most comprehensive. Not only did Atisha give different teachings to different disciples in accordance with their individual capacities, all the Buddhas, Bodhisattvas as well as many distinguished masters would do the same. Yet, what sets the commentary apart from all the others is that the author is able to thoroughly disclose the entirety of his experiential knowledge by demonstrating systemically: what the very first step is, all the way to the ultimate enlightenment. This is the most distinctive quality of a text and the Lamp for the Path to Enlightenment is attested to be such a text. Therefore, Lama Tsong-kha-pa specifically indicated that besides the excellence of the author, the teachings are sublime as well! Why is that so? An explanation is provided as follows: [02′31″]
[*LR V.1 P.94 translates these two terms as cooperative conditions and substantial causes.]
In this section of Master’s commentary, I would like to ask you all a question: Master mentioned that Master Atisha composed various texts, but why is it mentioned in [his] commentary that the most fundamental and the most comprehensive one is the Lamp for the Path to Enlightenment? From what perspective did Master explain the term, “the most fundamental and the most comprehensive”? In the [Lamrim] class of yours, you also discussed it, right? In order to elaborate on this question, Master brought up two aspects when we talk about science in general: sufficient condition and necessary condition; necessary condition is the most fundamental and basic element, while the sufficient condition is the substantial essence - that is to say, quality is the foundation and quantity is the fulfilling capacity, these are the two aspects. Therefore, for the Lamp for the Path to Enlightenment, as far as we could see, all treatises composed by Bodhisattvas were based on the different root natures and individual capacities of [each of the practitioners]. Hence many different teachings were expounded [in accordance with the individual capacities of the practitioners]. [03′31″]
Master continued: “Yet, what sets the commentary apart from all the others is …”; may [I] ask what makes [the commentary] so distinctive or unique? Here, what makes the Lamp for the Path to Enlightenment so different and distinct? Master then said it lies in the fact that the author can: “thoroughly disclose the entirety of his experiential knowledge”, [meaning the author can] clearly and unmistakably demonstrated [how and what] he had achieved in enlightenment, take note of the following, the author achieved it “by demonstrating systemically: what the very first step is, all the way to the ultimate enlightenment. This is the most distinctive quality of a text and the Lamp for the Path to Enlightenment is attested to be such a text.” Why is that the [Lamrim text] is both fundamental and comprehensive? Have you all noticed [what Master said here]? [In the text, the author] can “thoroughly disclose the entirety of his experiential knowledge.” Pay attention! The systematic order – from the very first step all the way to the ultimate enlightenment – is all covered in its entirety in the composition, and the Lamp for the Path to Enlightenment belongs to such [group of] treatise. [04′32″]
So, when an accomplished adept gave many teachings to practitioners of various root natures and capacities, for instance, we could notice that some scriptures may elucidate the Dharma of impermanence [so eloquently impressive] that pique our interest [to learn more], other commentaries may focus on Bodhichitta, and still other treatises may center on this or that Dharma categories. However, [what makes this commentary so distinctive is that] it gives instructions, guiding practitioners from taking the very initial step [on the stages of the path, one step at a time in systematic order,] like threading the beads, giving guidance one stage after another, and the Lamp for the Path to Enlightenment is such a treatise. Hence, this is why the treatise is so distinctive and unique, also one of the reasons Master Tsong-kha-pa put it: “but the Lamp for the Path to Enlightenment is comprehensive and fundamental” Then, [it] explains even more next. Now, let’s continue to listen: [05′18″]
Since it teaches by drawing together the key points for both the sutra and mantra vehicles, its subject matter is comprehensive; [V.1 P.45]
First, the text incorporates the essence of both Sutrayana and Tantrayana. Thus, the text is perfectly comprehensive in terms of its subject matters. The text did not specifically mention the Hinayana; however, the Hinayana teachings are covered since Mahayana has to build upon the basis of Hinayana. It is like we often would ask another person, “What is your educational background?” He or she may reply, “Oh, I graduated from so and so graduate school.” There is no need for him or her to mention which kindergarten, which elementary school, which high school he or she graduated from. If you graduated from a graduate school, you must have fulfilled all the prerequisites [of having attended elementary school, high school, or university]. This is very clear, and self-evident. In Mahayana teachings, it is actually divided into two parts, and they are both incorporated in the text. Hence, the text is comprehensive, which indicates that the quality and quantity are fulfilled. In fact, the completeness of quality and quantity also suggest the order is systematic. It is emphasized again here: [06′13″]
“Since it teaches by drawing together the key points for both the sutra and mantra vehicles, its subject matter is comprehensive” meaning the instructions from the first step an ordinary being can take all the way to the final step of attaining the ultimate enlightenment are all included in this [treatise]. Thus, the text says all the subject matters, be it the exoteric teachings or esoteric teachings, Mahayana or Hinayana, are all incorporated in the Lamrim as in it teaches by “drawing together” - the very crucial parts - the key points of both the sutra and mantra vehicles. [This is of great importance.] Therefore, for any practitioners who could not find the direction, or does not know from where to begin their meditation practice, [or] become muddled about how to continue in the middle of their practice, [or] go so far as to become confused in the final phase of the journey, they can all refer to and consult from this treatise. Hence, that is [also the reason] Master gave the example of postdoctoral researchers, if you are a postdoc in one field, that means you have already learned [and are well versed with] the entire subjects in this field. Thus, this treatise guides practitioners by “drawing together the key points for both the sutra and mantra vehicles,” meaning all the subject matters are included, namely the content expounded and the guidance revealed in the treatise are very comprehensive. [07′04″]
【全球广论 II 讲次: 0324】
讲次 | 0324 (2021-05-06 ~ 2021-05-09)
标题 | 所诠圆满
《广论》段落 | P8-L7 ~ P8-L8 显示法殊胜中……所诠圆满。
音档 | 5A 05:32 ~ 08:21
手抄页/行 | 第1册 P134-L8 ~ P136-L1 ( 2016 南普陀版：P134-L7 ~ P135-LL1 )
手抄段落 | 那么再翻过来有一段文……这个地方又特别强调一下：
(更新日期: 2022年3月31日)
00:00
大家好！今天我们又到了研讨《广论》的时间，已经开始进入“法殊胜”了，在第 8 页第 2 段。请大家看一下原文。
显示法殊胜中，法者此教授基论，谓《菩提道炬》。依怙所造虽有多论，然如根本极圆满者，厥为《道炬》。
请大家听一下师父的讲解。00:33
那么再翻过来有一段文，这个地方也说一下。第八页第二段第七行，实际上这个就是甲二，第二个：
显示法殊胜中，法者此教授基论，谓《菩提道炬》。依怙所造虽有多论，然如根本极圆满者，厥为《道炬》。
法殊胜当中，法有什么好处？那么要晓得，这个我们现在本论的这个蓝图，就是《菩提道炬论》。说阿底峡尊者造了很多论，但是最根本的，以及最圆满的是《道炬》。根本是什么？圆满是什么？说一下。平常我们谈科学上面有两个：一个是充分条件；一个是必要条件；必要是根本，充分是圆满，两样东西。譬如说，一个就是质本身，一个是量圆满，这两样东西，这两样都圆满的是《道炬》。阿底峡尊者虽然造了很多论，这个才是。不但是尊者，佛菩萨也是如此，每一个成就的人，他说的很多法，因为根性不同，所对机不同，他有各式各样的差别。但是有一个是特别的，就是说最彻底圆满地把他所悟证的，从下脚第一步到最究竟圆满的整个的佛法，和盘托出的，这个才是其中最殊胜的，那么《菩提道炬论》就是属于这样的论。所以这地方特别说明，哦，我这个造者固然殊胜，这个法本身也这样好啊！为什么啊？他下面解释一下：02:31
师父在这一段的讲解里边，我提一个问题：师父说阿底峡尊者造了很多论，但是为什么在这里边说根本极圆满者是《道炬论》呢？他这个“根本极圆满者”，是从哪个方向阐述的呢？你们在研讨的时候也会讨论吧？为了阐述这个问题，师父说平常谈科学上会有充分条件和必要条件，那必要是根本、充分是圆满——也就是说质是根本、量是圆满，两样东西。那么对于《菩提道炬论》来说，可以放眼去望菩萨所造的论，都是根据根性不同、所对机不同说很多法。03:31
接着师父说：“但是有一个是特别的”，请问什么是特别？这里边《道炬论》特别在哪里呢？接着师父说：“最彻底圆满地把他所悟证的”，最彻底圆满地把他所悟证的，注意下面的，“从下脚第一步到最究竟圆满的整个的佛法，和盘托出的，这个才是其中最殊胜的，那么《菩提道炬论》就是属于这样的论。”为什么它是根本和圆满的呢？大家有没有看到？是“彻底圆满地把他所悟证的”，注意！次第，下脚的第一步乃至到最究竟圆满的佛法，全部都写出来了，《菩提道炬论》就是属于这样的论。04:32
所以，在一个成就的人讲很多法的时候，根性不同、对机不同的时候，比如说我们会看到某一部经典可能是宣说无常法宣说地很令人心动，而有的会讲菩提心，有的可能会讲这样、那样的。但是，教导一个修行人从下脚的第一步就按着次第这样，像穿珠一样一个次第、一个次第这样讲的，《菩提道炬论》是属于这样的论。所以这是它特别的地方，也是宗大师说：“然如根本极圆满者”是《道炬论》的一个原因。那么接下来还会再解释，请大家继续听：05:18
具摄经咒所有枢要而开示故，所诠圆满。
第一个，因为这个里面包含了显教、密教所有的宗要，所以它说的内容本身是最圆满的。它没有说小乘，因为这个大乘是必定从小乘的基础上面上来的。就好像我们平常说：“你的学历是什么？”“啊！我是哪一个研究所毕业。”用不着说，我哪一个幼稚园，哪一个小学，哪一个中学，假定你这个研究所毕业的话，那一定是具足这个条件，这个很清楚、很明白。不过这个大乘佛法当中，确确实实是分成功两部分，所以这两部分，它都圆满。这个里边呢，第一个质量圆满，实际上那个质量圆满一定包括那个次第的，这个地方又特别强调一下：06:13
“具摄经咒所有枢要而开示故，所诠圆满”，说从一个凡夫下脚的第一步到最究竟圆满的佛法，这里边都是有的，在这里边就会说显教、密教、大小乘，所以前面看那两个字叫“具摄”经咒所有枢要——很关键的部分——而开示故。所以对于一个找不到方向的，或者不知道从哪里起步的，中间不知道该怎么走的，乃至最后不知道怎么走的人，看这个都是可以的。所以师父举那个例子是说如果你是某一科的博士后的话，那么你对这一科的课就都学过了。所以它“具摄经咒所有枢要而开示故”就都是包含的，它的所诠、它所显示的内容是非常圆满的。07:04