Chapter 3 Expansion of career flow teaching methods
For those who spread their careers, the high feet of the Venerable are spread all over India, Anhui, Babo, Oh Ri, and Tibet, each with special merits, and carry forward the holy teachings of His Holiness; But the most important thing is to be a planter. When he lived in Nietang, His Holiness taught the scriptures taught by the 157 masters, reciting and transmitting those who should be recited, those who should teach and those who should teach secretly. There are a total of 6,475 Sanskrit names in the first place, and many have been studied before and after. Zhong Dun also served his teacher as if he were a Buddha with sincerity in the three professions. One by one, the scriptures have a continuous inheritance, the basis of the teachings, blessings, achievements, non-remembrance, non-distinction, so the teachings of this school can be described as pure and auspicious.
When Zhong Dun lived in Yeba before, he thought that in the last days, there were sentient beings, and the turbid feelings were deep, and now that the teacher was alive, he must invite a sentient professor for Yongli. So every day, I asked about the meaning of the law, concluded with a general praise, and gradually gathered it into a theory, called Q&A Manima (the whole theory is based on questions and answers, which is purely the essence of the professor, divided into twenty-three grades, and can be translated into more than ten volumes).
Bodhisattva Mo Mud Hairpin,
Salute to the Great Compassion Venerable, Salute to the Elders,
Salute the heavens you believe in (heaven refers to Buddhas and Bodhisattvas, etc., not earthly gods).
All doubts should be cut off, and one should practice diligently.
Break the sleepiness and laziness, and you should always work hard.
Thinking of knowledge and not indulgence, always protecting the roots and doors,
During the day and night at three o'clock (three hours each), you should observe your mind and body several times.
One should praise one's own faults and evils, and do not ask others to make mistakes.
One should keep one's own merits secret, while others should be prominent.
Judge profit and cultivate respect, hold high and call it common judgment,
You should be content and repay all kindness.
Compassion should be cultivated, bodhicitta should be solid,
The ten bad things should be judged, and the faith should always be strong.
Should be subdued in anger and arrogance, and should have a humble heart,
We should cut off all evil fates and survive according to the Dharma.
All property should be cut off, and the holy wealth should be solemn.
You should cut off all the lewd and miscellaneous things, and you should live in Aranruo,
We should cut off all the beautiful words and always guard against language.
Seeing that the elder personally teaches you, you should respectfully obey the rules,
For those with legal eyesight and those who are just starting out,
When the master thinks, when he sees sentient beings,
It aroused the thoughts of parents and children. Those who should be judged for sin,
You should rely on good friends, and cut off your anger and unhappiness.
It should be a comfortable place. Cut off all greedy people,
Should dwell in a place where there is no greed, and there is no desire for pleasure,
Cut off the life of liberation. If you see the method of peace,
You should always work hard to do it, which one should be done first?
It should be completed first, and everything should be perfected.
Otherwise, none of them will succeed. Rejoice in sin,
If you have a lofty heart, then your arrogance should be crushed,
Remembering the elder professor, if you were born in a deep heart,
Celebration should comfort the heart, and the second should cultivate emptiness.
When greedy and angry are born, one should see it as if it were an illusion,
When you hear the notoriety, you should see it like the sound of a valley,
When the body is troubled, it should be regarded as the past karma.
Living in the tranquility of the borders, like the carcass of a dead deer,
One should hide oneself and not be greedy.
should be a permanent volunteer, when laziness arises,
At that time, you should take care of yourself and remember the key points of prohibition.
If you see others, you should speak calmly and uprightly,
Cut off the angry face, and always smile.
When you often see others, you should not be frugal and charitable,
Cut off all jealousy, in order to protect his heart.
All disputes should be cut off, and humiliation should always be endured,
faceless joy in new friendship (happy in person, slandered behind the back, first meeting and making friends, returning over time),
You should always settle down. Judge to underestimate others,
You should live with respect, and when teaching others,
It should be sad and beneficial. Do not slander the Dharma,
Follow the victory to relieve the desire for joy, and the ten methods are practiced in the door,
Strive day and night. The good deeds collected by the three generations,
Return to supreme enlightenment, bestow blessings upon sentient beings,
It should be launched at any time, and the seven branches are very vowed.
If this is the case, it will be perfect, and the two resources of blessings and wisdom will be provided,
The two obstacles should be eliminated forever, and the human body will not be empty,
Attain supreme enlightenment. Trust and abstain from wealth,
Giving up wealth and hearing about wealth, there is shame and shame, knowing that you are ashamed of your talents,
There are seven wisdom and wealth, and these are the most victorious,
It is seven endless wealth, and it is not said that it is not a human being.
Observe the language in the crowd, and observe the mind alone.
The Indian Buddha is made by the Buddha Lamp Wise Treasure, and the Bodhisattva Mani hair is complete.
When Zhong Dun asked about the Dharma, the translator Shanhui lived in Sangpu Temple and lectured on the Dharma to five hundred disciples. One night, living alone in the quiet forest of Sangpu, Manjushri Bodhisattva appeared and taught: Although you are skilled in everything you know, you have not obtained the most concise point, you can lead the disciples, be content with listening and thinking, and go to Yeba to hear the profound meaning; Today, His Holiness and Zhong Dun observe the boundless sea of life and death, and make questions and answers in the day and night, like a priceless treasure with a golden hairpin. So I told him that I was not seen in an instant. The translator saw that it was rare, and heard the sound of the Dharma again (he had not forgotten a word), and was deeply happy, as if he had ascended to the ground, although his body was weak, his heart wanted to take off.
So he joined the crowd and taught the admonitions. He told him, "You can diligently study and think. I am now going to Yeba to inquire about the meaning of the Dharma in February and March. If there is anything important, I will choose it today." After that, even if you haven't returned, you can't do too much, call for an audience, and increase the chaos. I am old this year, and I hope for future generations. If you have faith, you should follow my teachings. Now I will only take my wisdom alone, and everything I need will be transported from there. If I have not returned, if I deceive and falsely claim that there is something to see, etc., this is demonic karma and must be punished (originally a praise, I am afraid it will not be recorded). Yesterday, he lived alone in the quiet forest, and today he suddenly showed fierce teachings.
The next day, the sun shone on the western mountains, and a cow carried goods, riding a cow himself, with only Huizhu following him. As they reached the mountain pass, the villagers saw this and began to wonder, "In the past, when I went out, I rode a fine horse, with five hundred people accompanying me, and no less than one person. What is going on like this?" The translator gradually came to Yeba and explained the teachings of Manjushri and the reason for coming here. According to the Mani Bun Song, please ask about the past Jataka, how to cut off doubts, how to practice diligently, etc. You should look at the cause and effect of the twenty lives of the past karma. When asked about the four causes and conditions of the marginal leisure, there were Gava Shakyamuni, the translator of Jie Sheng, and the benefactor of Zhongdun, Xia Roll and others were present. At that time, the supreme one praised Zhongdun's merits and lamented Kudun, committing unreasonable crimes in a particularly beautiful place.
Zhong Dun returned to praise Kudun's merits and stopped everyone from talking. At that time, the translator said to Kava: You can persuade him to repent of his sins, and he will accept your words. Gava said he could not bear the responsibility and returned to ask the translator to persuade him. The translator also declined, but he still insisted on cultivating his own compassion and facilitating teachings (elaborating on the incarnation of others).
At that time, Xia Roll, disguised himself as a merchant, went to the pond to mo the house, and recounted the victory of Zhongdun, slandering the unreasonableness of Kudun. When Kudun heard about it, he called him into the temple and asked in detail about the reality of Zhongdun's current residence in Yeba, and the good and wise translator and others respectfully asked for the Dharma. Shi Xiaguan also boasted of ignorance, explained everything, was clever and convenient, and subdued Kudun's arrogance. Kudun was deeply devout and regretted his previous mistake in wanting to go to Jeba, repenting of his sins and hearing the law. The next day, when entering the crowd, if they were to retreat and practice in seclusion, they were not allowed to visit; if anyone violated the throne, they would be severely punished and would not be forgiven. And the professor is widely discussed. When the disciples heard this, they could only follow the teachings. The next morning, before dawn, he took a follower and a donkey carrying goods, and walked on foot.
In addition to repenting and apologizing for past mistakes, and asking the good and wise translator, please ask about the past, living with the species, and doing a lot of irrational causes and causes (such rare biographical translations can be several volumes). I will not record it here.
After the second Venerable's complete death sutra for a year, when Zhong Dun wanted to go elsewhere, the translator of Good Wisdom wanted to ask the Venerable to share a small portion of his spiritual bones. Zhong Dun told him, "Venerable, the spiritual bones, we can each build a silver pagoda for offerings. When your pagoda is completed, you can send a pure sword, a piece of grass, to ask for the spiritual bones, and I will share them with you, and you should temporarily keep them in my place now." The third type of dog of the Venerable (the Venerable was on the way to the road, and saw three small dogs, which were not raised by anyone, and they were carried to Tibet with compassion. After the Venerable passed away, he planted a charity to raise him) with two black and white cow wool tents and went to Jie Mo Ridge. Yogis send money back and live together. Next, at the invitation of the Kirby Dome, he went to □ (left mouth + ja) to establish a temple and invite the skilled Indian □ to build a silver pagoda of the Venerable, which is in the shape of a tower on the outside and a mandala on the inside.
The translator of Good Wisdom, following the example of the Zhongdun Silver Pagoda, erected a silver pagoda, sent a pure precept grass, and invited the relics of the Venerable to offer inside. Kudun heard about it and also built a silver gilded statue for gold and silver (the rest of the towers and other matters are still complicated). In the later period, there were many damages, but only the □ (mouth + provocation) was the only one that remained, which was the general offering place for sentient beings in Tibet.
The abbot of Zhongdun □ (mouth + provocation) for a total of nine years (seven whole years), and the benefits are boundless. There are more than 50 high-ranking people, the most important of which are the three brothers of Park Qiong Wa Tong Zhuang, Bo Duo Wa Bao Ming, and Ji O Wa Jie Ran. Promote the holy law throughout the collection. To this day, the only Tibetan professor is the Gadang, so it is said that there are those who practice and practice, and this is the world.
If there are people who are willing to read the Gadan Leibang (translated about sixty or seventy volumes), the origins of the Gadang sect, etc., the virtues of Venerable Atisha, and the deeds of the revival of Buddhism in Tibet, you may be able to get a glimpse of it. The biography of the Venerable Atisha is complete with five volumes
The abyss of the sea of law is not my realm, and the mistake of the meaning should be repented,
Blessings are given to boundless sentient beings, and the supreme subtle wisdom is quickly realized.
Appendix: Atisha's Buddhist Thought and Its Influence on Tibetan Buddhism Hu Jiou
Venerable Atisha was born in 982 AD in the country of Zahura (present-day Dhaka region, Bangladesh), the second son of King Karjanashri, and his childhood name was Yuezang. Eighteen months after birth, you can read and recite the Buddha's verses. At the age of fifteen, he was able to subdue the heretics with the principles of the right principles he had learned. At the age of twenty-one and in all the bright places, His Holiness was not greedy for the throne in his youth, but specialized in traveling, traveling all over the world, visiting teachers to learn the Dharma, and twelve of the famous teachers he relied on were accomplished. He stayed at the Black Mountain Monastery Rahu Ragupta to receive great empowerment and learn all the practices and teachings.
He also relied on Master Awadudi, who had attained attainment for seven years, practiced the prohibitions and attained samadhi. Later, due to the encouragement of the teacher and the encouragement of Shakyamuni in his dream, he became a monk at the age of twenty-nine under the precept lawyer of the Vajra Temple, and his Dharma name was Jixiangran Dengzhi. Atisha means extraordinary, and it is the honorific title given to him by King Ali Tibet after he arrived in Tibet. After becoming a monk, he studied the Tripitaka scriptures, followed the Dharma protector for twelve years, studied the Great Vipassana Theory, and became a therapist, who was jointly revered by the eighteen divisions. Later, he went to the Jinzhou (present-day Sumatra) area to visit Master Jinzhou, and there were two schools of study to teach Bodhicitta. After returning to China, he served as the abbot of the Vizama Shira Monastery and the abbot of eighteen temples.
Atisha's Buddhist thought
Atisha's Buddhist thought can be divided into three aspects:
1. Masokoto. His Holiness is based on the views of the Madhyamaka system. The great commentators of India, such as Buddha Protector, Qingbian, Yue Cheng, and Jingming, all inherit the Madhyamaka doctrine of Nagarjuna and Deva, but they have different views on whether there is a self-nature or external realm in the famous sayings, resulting in different schools. The clear discernment theory broke the theory of only knowledge, and established the sect of Xu You in the famous saying, which is called the scripture department of the Zhongguan master. The Meditation Master said in his famous sayings that there is no external realm, and this school is called the Yoga Practice Master. The Yue Cheng commentator believes that among the various interpretations of the Madhyamaka theory, only the Buddha protector explains the meaning of the Holy Father and Son (Nagarjuna, Deva) is the most extraordinary, so the Yue Cheng Buddha protector has the Madhyamaka view.
Later, the Sakya school, the Kaju school, and the Gelug school of Tibetan Buddhism also all sected the Madhyamaka view of the Yuecheng school, and at the same time established the names of the Madhyamaka school and the self-continuation school. The Madhyamaka view of the Yue Cheng teacher is the Yingcheng school. This sect does as it pleases, breaks the enemy's promises, and does not establish a separate sect, but only shows its own righteousness in breaking him and establishes its own sect. If you break your own nature, you will be able to establish the nirvana of life and death. This is called the dependent origination of sexual emptiness. His Holiness's writings on the Theory of the Two Truths and the Theory of the Madhyamaka Professor all expound this theory.
2. Cultivate the Bodhisattva Conduct. The first priority of Mahayana practice is bodhicitta, and His Holiness specially follows the two practices of bodhicitta taught by Master Jinzhou, that is, the cultivation of the seven causes and effects and the practice of bodhicitta as mentioned in the writings of Shantideva Commentator. These professors have seen His Holiness's theories on the theory of action, the theory of the torch, and the theory of bodhicitta.
3. Pay equal attention to the current and action. Venerable Atisha believed that the Tripitaka and the Four Divisions could be organized into the stages of a supplementary Tegara practice to become a Buddha. The Buddha's teachings focus on practice. His Holiness has divided the Dharma into three paths, namely the corporal, the middle sergeant, and the upper scholar. The lower path, also known as the lower path, is not greedy for the comfort of the present world, thinks of the impermanence of death, fears evil and suffers, practices ten good deeds, takes refuge in the Three Jewels, and hopes to be born in the next life in good interests, belonging to the human heavenly vehicle. The sergeant path, also known as the common middle path, is to aversion to the three beings, to emit centrifugality, to observe the four truths and twelve causes, to circulate all suffering, to extinguish as joy, to seek self-interest, to obtain the joy of silence, which belongs to the sound and sound vehicle. The path of the upper sage is to develop bodhicitta, to become a Buddha for the sake of benefit, to learn the six degrees and four bodhisattvas, and to seek Buddhahood.
Although the Mahayana Bodhisattva does not hope for the blessings of heaven and earth and the holy fruits of the two vehicles. However, from the perspective of the stages of practice, we should also make bodhicitta wishes on the basis of practice and the middle path, trigger the mind, practice the six degrees and four degrees, step by step, and then go from manifestation to tangy until we become Buddhas. This is the stage of practicing Buddhahood in the body of a supplementary Tegara. His Holiness expounded this meaning in his book "The Treatise on the Torch of the Bodhi Path." This theory is the essence of Atisha's thought, which is the essence of Atisha's thought, and is equipped with teachers and professors from both schools of Shenzhen and Guangzhou, focusing on adjusting the mind and achieving the perfect stage of Buddhahood, which has a great influence on Tibetan Buddhism in the post-Hongqi period.
The emergence of the Tibetan Gadang sect
In 1037, His Holiness was invited to Tibet by the Tibetan kings Yexi Oh (Zhiguang) and Jiangqu Oh (Bodhi Light), left India in 1040, and arrived in Tibet in 1042. At that time, Tibet was more than a hundred years after the destruction of the Dharma of Langdama, and the situation in Buddhism was extremely chaotic. Becoming a monk at home does not pay attention to the order of practice. some only practice tantra and despise the teachings; Some only emphasize the precepts and destroy the secret law. The two schools of secret esotericism are like water and fire. From Houzang to Tang Bogya, Sangye, Nietang, Lhasa, Yeba, Penyu, etc., His Holiness spread the word about places where there was no Buddhism, and sorted out more places where there was Buddhahood. For some heresies and doubts, they are all cleansed with righteousness; Especially for the evil tantras at that time, they despised cause and effect, especially preached karma, so that they could abandon heretical doctrines, take refuge in the Three Jewels, and enter the right path.
At that time, people called His Holiness Karma Lama or Conversion Lama. Buddhism in the post-Hongqi period of China was properly developed, and His Holiness's merits are indelible.
His Holiness has many outstanding disciples in Tibet, but the most famous is Dangtu Zhong Dunpa. Jawa Junnei. Legend has it that on the eve of being invited to Tibet to preach the Dharma, His Holiness invited Holy Tara to observe the signs. Tara instructed him to ask the Dakini, who said: If you go to Tibet, it will be beneficial to the Dharma, and you will benefit from a Upasaka. Zhong Dunpa was a layman (Upasaka) instructed by the Bodhisattva, who followed His Holiness for fifteen years, and after passing on all the esoteric teachings to him, he passed away in Nietang, Tibet in 1054 (at the age of 73).
After His Holiness passed away, the disciples all relied on the layman Zhongdun. In 1056, the layman Zhongdun and his disciples founded the Rezhen Monastery in the Dangba area, which is the fundamental ashram of the Gadang sect. The Gadang school followed the teachings of Atisha, and later formed the canonical school, the teaching school and the precept school due to different teaching methods.
The Canonical School was transmitted by Bodua, one of the four great disciples of Zhongdunpa. This school inherits the idea that everything is convenient for Tegara to become a Buddha, so all the scriptures are based on this school.
There are three small schools of teaching, namely the Professor of the Four Truths taught by the disciple of Zhong Squatting Ba, the Professor of the Twelve Dependent Origins taught by Pu Qiongwa, and the professor of the Second Truth taught by Atisha's disciple Great Yogi. The Great Yogi secretly passed it on to Droompa and Ohva. Only Owa secretly passed it on to Durompa and Jia Yuwa, which was widely promoted and written into writing, mainly telling the middle view of the Venerable Zongyue Commentary. Although this school is based on all the Mahayana scriptures, it is mainly based on the Avatamsaka Sutra, Nagarjuna Baoman Theory, Shantideva Theory, Master's Collection of Learning, and Initiation Theory. The Dharma Protector Master's Theory of Cultivating the Mind and the Theory of Peacock Poison, the Diamond Song of the Compassionate Yogi, the Order of Master Jinzhou Bodhisattva, and the Theory of Division (the above three are all teachers of Atisha) are also based on this school.
Master Jinzhou also passed on the seven righteous bodhicitta teachings to Atisha, Atisha passed on to Dunpa, and Dunpa passed on Boduva and others, and after several transmissions, he went to Gakapa. First self-study, and later divided into seven subjects to preach to the public, so he became a famous professor of the seven meanings of bodhicitta.
The teachings of the precepts are called the five thoughts of constant residence: the first is the teacher as refuge, the second is the self-deity, the third is the language as chanting, the fourth is the parent of sentient beings, and the fifth is the nature of the mind as the original emptiness. There are four main deities: Shakyamuni Buddha, Avalokiteshvara Bodhisattva, Tara, and Fudo Ming King, which belong to the Buddha treasure; The Dharma weapon revered by the precepts is the Tripitaka. The four Tripitakas are called the Seven Treasures of Gadang. The venerable secretly passed it on to the layman Zhongdun, and it was a single transmission in the past dynasties, until Gendunzhu was widely promoted in the front and back collections.
Some people think that the Gadang sect does not have tantric teachings, which is not right. His Holiness taught tantra extremely rigorously, and never spread tantric methods in the assembly, but he taught the four tantric teachings and the important teachings of the heart of achievement to Zhong Dun, and Zhong Dun became a descendant of both secret and secret preparations. Therefore, it is not that His Holiness does not teach tantric teachings, and the Gadang sect does not have tantric teachings. His Holiness's famous book The Theory of the Bodhi Path Torch teaches that the Gadang sect attaches equal importance to the secret.
The influence of the Gadang sect on other sects in Tibet
Saga Sabhan also heard about the Gadang Dharma from Neussuba's disciple Wotaiba. All the practices of the Mahayana path mentioned in his writings are completely based on the teachings of the Gadang school.
Translator Rajamapa, the founder of the Kaju school, visited His Holiness for the last time and listened to his teachings. Another master of the Kagyu sect, Dapo Raje, initially listened to the teachings of the Gadang school from Jayuwa, a disciple of Nam Juepa, who was a disciple of His Holiness. After Dabolaj, he listened to the Great Seal from Master Milarepa, and he wrote a treatise on the progressive liberation of the Great Seal, which clarified the mixed practice of Gadang and the Great Seal. Dabo's disciple Zhuo Gong. Pamo Jupa listened to Professor Gadang from Geshe Dopa and also wrote the theory of the stages of the path. Since then, many great virtues of the Kaju sect have listened to the teachings of the Gadang sect, and all practices are also respected according to the teachings of the Gadang sect.
Tsongkhapa, the founder of the Gelug school, learned the stages of the Kyadang school from Nanka Gyaltsen and Qujia Sampo, and wrote a broad theory and a brief theory of the stages of the Bodhi path. The content of this treatise is based on the three essential paths (renunciation, bodhicitta, and vacuum view) taught by Manjushri, and is based on the three teachings of the paths taught by Atisha as the order of practice. It can be seen that the content of Tsongkhapa's famous work is in line with Atisha's thought. No wonder some Buddhist scholars believe that the Gedan school (Gelug school) is the new school of Gadang. The translator of Naso used the branches and trunk of a tree as a metaphor to illustrate that the relationship between the Gelug and the Gadamists is very appropriate. Because the branches of a tree can only develop and enrich by attaching themselves to the main trunk, and the main trunk must rely on the branches to develop and grow.
The tradition of preaching the great theory of manifestation in Tibet was also formed by the advocacy of Atisha's disciples. Oh, the translator Nebi Shirao was not only his personal disciple, but also his spiritual disciple who taught the secret Dharma Kadang Letter on the day of Yebara. Among the translator's Dharma heirs, there are many great knowledge of Madhyamaka, yoga, and the teachings of insight. For example, the translator's disciple Zhuo Longpa. Luo Zhuojun is proficient in all scriptures; Zhi Qinbo. Xi Raopa is proficient in the solemn theory of the present view; Gangba writes Wu is proficient in Yinming; Joan. Renqing is proficient in the Central View. They and their disciples established many temples and preached great doctrines continuously. Master Tsongkhapa's disciples studied the Tripitaka, practiced the three studies, practiced the three paths and the second rank, and had many great good knowledge of both learning and deed.
It can be seen that most of the esoteric schools of Buddhism in the post-Hongqi period in Tibet, China, were established directly or indirectly under the influence of the Buddhist ideas transmitted by Venerable Atisha.
Turn to the verse
The holy bodhicitta is extremely precious, allowing those who have not yet been born to arise,
The order has been initiated without recession, and the increase is constant.
Biography of the Venerable Atisha
World Buddhist Academy Sino-Tibetan Catechism
Translated by Master Dharma
