Commentary on Je Tsong-kha-pa’s Lam Rim Chen Mo By Venerable Jih-Chang English Commentary Book 1, ver 1.0 Printed by BW Monastery, Singapore For use by students of the monastery only Purpose: This book, which contains the translation of Master Jih- Chang’s commentary of the Lamrim, is for use by BW Monastery students only. It serves to facilitate students' understanding of the Lamrim as explained by Master Jih-Chang. Student Feedback: The translation of Master's commentary in this book is still a draft and will be improved. All students are welcome to provide your feedback to improve the translation. Kindly submit your feedback via the feedback form that is available in the BW Monastery web page, where this book can be downloaded from. English Commentary Book 1, Ver 1 Contents Introduction 1~32 Prologue 1~69 Prologue Outline 1~2 Chapter 1: Atisha 1~35 Chapter 1 Outline 1~3 Chapter 2: The Greatness Of The 1~143 Teaching Chapter 2 Outline 1~4 English Commentary Book 1, Ver 1 INTRODUCTION Introduction-1 [1A, 00.00; Original Commentary Script Vol 1, P 3 L1 ] [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]. [1A, 02.34; Original Commentary Script Vol 1, P 4 L3 ] Therefore, I am applying a different approach in teaching. I will start with a brief introduction to clarify some reasoning Introduction-2 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. [1A, 04.10; Original Commentary Script Vol 1, P 4 L11 ] 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. [1A, 05.25; Original Commentary Script Vol 1, P 5 L4 ] Introduction-3 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. [1A, 06.22; Original Commentary Script Vol 1, P 5 L10 ] 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. [1A, 07.05; Original Commentary Script Vol 1, P 6 L1 ] 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. Introduction-4 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. [1A, 08.12; Original Commentary Script Vol 1, P 6 L9 ] 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.” Introduction-5 [1A, 09.14; Original Commentary Script Vol 1, P 7 L2 ] 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. [1A, 10.03; Original Commentary Script Vol 1, P 7 L8 ] 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.