Lecture No. 0362
Great Ocean of Lamrim
Lecture No. 0362
Lamrim Volume 1: P46-LL4~LL1
Date: 23 Feb 2022
Topic: It is difficult to explain to others, the results of causes that are obscure to oneself
Great! We will continue to listen on: [00:04]
[6A 00:04 ~ 6A 03:22]
Next, it says in the text
And Dharmakirti’s Commentary on the “Compendium of Valid Cognition” (Pramaṇavarttika-karika) says: [V.1 P. 46]
Pramaṇa-varttika-karika is the Commentary on the Compendium of Valid Cognition. Quoted below are two lines from this commentary; it says: [00:13]
It is difficult to explain to others
The results of causes that are obscure to oneself.In fact, the verse in the Commentary on the Compendium of Valid Cognition has four lines – a four-line verse quoted as follows:
In order to destroy suffering, the compassionate
Work at actualizing the methods. [V. 2, P. 86]
It is difficult to explain to others
The results of causes that are obscure to oneself.The quote indicates that those sincere Bodhisattvas, with great compassion, for the sake of helping self and others destroying afflictive suffering, they have to study the scriptures diligently so to become conversant with various expedient means or correct approaches. Why do they need to do so? Because only after they have obtained the experience through study are they able to help others, assist them, inspire them, and guide them how to study the scriptures. This is how it works. Therefore, regarding all the reasons, the causes, and the expedient means, if one is quite muddled-up, there is no way that one can express the teaching clearly. This is because these reasons and causes are abstruse, and not easy to be comprehended. These reasons are not readily recognizable by us. [01:44]
So, what are these reasons? For example, we were told that this is suffering, and with an explanation, everyone can roughly relate to it, because suffering is what we all can experience before our eyes. However, as for the cause of suffering, this is not what we can observe or identify right away; it is not readily visible to us. Since its manifestation is not immediate to us, thus, as it is indicated in the quote, “It is difficult to explain to others, the results of causes that are obscure to oneself.” Well! The origin of suffering is hard to identify; they originate from dependent-arising. Here, everyone says that it is the result of causality, yet how does the cause lead to its effect? How does the karmic deed generate its effect? It is not something readily manifest in front of us. Therefore, under such circumstances, if you are inspired to help others, you have to acquire personal experience and recognize the cause immediately. Otherwise, it is not possible for you to explain the causality clearly; there is no way whatsoever. That’s the way it is. So, there are various approaches to study the Buddha Dharma, which you may call expedient means; you have to know the expedient means to learn the Buddha Dharma or the reasoning, they are the causes. The causes are very profound and subtle, and generally they are hard for us to understand and to explain clearly. Not until you have proper recognition, personal experience and cognized can you express it explicitly, as in the quote “It is difficult to explain to others, the results of causes that are obscure to oneself”. [03:20]
Can everyone memorize this verse first in the Commentary on the Compendium of Valid Cognition: “In order to destroy suffering, the compassionate work at actualizing the methods. It is difficult to explain to others the results of causes that are obscure to oneself.” [03:33]
Master explained in this paragraph that: “they study diligently”; this “they” refers to whom? They are those “sincere Bodhisattvas”. Why do they study diligently? They study diligently so as to learn the expedient means to destroy the afflictions that caused self and others to suffer. Why is such study a must? Because of the afflictions self and others are enmeshed in. If Bodhisattvas cannot subdue their own afflictions, how can they even talk about helping others [to subdue their afflictions]; if they are not helping all living beings, they are not qualified as Bodhisattvas. Why is that they need to study diligently? That is because if they, themselves, do not have personal understanding, how can they explain it clearly, as indicated in the quote, “it is difficult to explain to others, the results of causes that are obscure to oneself.” So, what should they understand? They should understand what suffering and happiness is, as well as their causes respectively. Master said, “It is not something readily manifest in front of us. Thus, under such circumstances, if you are inspired to help others, you have to acquire personal experience and recognize [the cause] immediately.” Master continued, “there are various expedient means to study the Buddha Dharma, and only by understanding them will you be able to provide clear explanation.“ [04:43]
Master also explained， “thus as it is indicated in the quote, ‘It is difficult to explain to others, the results of causes that are obscure to oneself.’ Well! The origin of suffering is hard to identify; they originate from dependent-arising. Here, everyone says that it is the result of causality, yet how does the cause lead to its effect? How does the karmic deed generate its effect?” The dependent arising and the reciprocal cause and effect mentioned here; are the very profound and subtle truth that Buddha taught. Only by means of diligent study and practice, Bodhisattvas then will be able to comprehend these expedient means and explain them to others, accomplishing the mission of severing the suffering cause and effect for self and others. [05:17]
Now, let’s take a look at the quote, “It is difficult to explain to others, the results of causes that are obscure to oneself”. The first line means that Bodhisattvas have realized and understood the expedient means or methods, and then based on this experience, they explain it to other sentient beings. The realized scriptural knowledge is called expedient means here. Explaining them to others is the outcome of this expedient means. [The experiential knowledge is the cause that Bodhisattvas need to have in order to explain their understanding based on the scripture knowledge to others]. So, the first point is the effect of the expedient means, meaning in order to explain to other sentient beings what Buddha taught, Bodhisattvas have to employ expedient means. What are the expedient means? They are study and contemplate! Without studying and contemplating, it is not possible for Bodhisattvas to explain the scripture knowledge to others. [05:53]
So, “the result of causes” in “the results of causes that are obscure to oneself” refers to the result of the expedient means. Then, what is the cause generated by the expedient means? According to the explanation from the Four Interwoven Annotations: “the causes generated by the expedient means” refers to “expedient means” themselves. So, what does “expedient means” indicate? That is, as mentioned earlier, “Bodhisattvas need to have the scriptural knowledge”. What should Bodhisattvas understand? That is, the essence of all the scriptures and treatises of the three vehicles: sravaka, pratyekabuddha and Bodhisattva. Whatever is said, Bodhisattvas first need to acquire what the scriptures and commentaries expound; and be conversant with all the scriptural knowledge. Otherwise, they cannot explain to others. Thus, the meaning of “it is difficult to explain to others” is similar to what Lama Tsong-kha-pa said next in the text: “Therefore, if you have not ascertained something exactly, you cannot teach it to others,” [V.1 P. 47] meaning, if oneself does not have actual understanding of the scriptures, then one will not be able to expound or teach others. If one does not have proper understanding of the scripture knowledge, regardless of which scripture, one does not have the ability to expound to others. [06:48]
Let’s go back to the beginning of this teaching; what does [Bodhisattvas] study diligently? They study the scriptures and commentaries passed down from Buddhas and Bodhisattvas, correct? A sincere Bodhisattva should diligently study the scriptures, be proficient in the scriptural knowledge; why? Because only the scriptures and commentaries carry the pure approaches to destroy suffering cause and suffering effect that Buddha expounded. By studying and contemplating such approaches, explaining such approaches and put them into practice – namely: studying and contemplating scriptures, explaining scriptures, and applying the approach into practice – is what a compassionate Bodhisattva should do. Only through such approaches can Bodhisattvas step on the sublime path – the path of severing suffering cause and effect! [07:24]
When I re-read this verse from the “Commentary on the Compendium of Valid Cognition” and the explanation from Master today, compared to the feeling I had many years ago while reading the same section, I was moved even deeper. And I thought: if such path was not available, what should we do if we want to sever the suffering cause and effect for self and others? Chances are we would have to become ground-breakers to find a way for it. If we rely on our own effort to find such a path, which will be the same as what Buddha had traversed! How is it possible for us to equip with so much knowledge that Buddha had started entirely from inner self, searching for solutions [to be liberated], and eventually he succeeded; then he expounded teachings for 49 years, leaving us with so many teachings. Moreover, there were so many brilliant Bodhisattvas and past masters explaining the voluminous scriptures passed down from the Buddha. [08:23]
So for us, the later generations who search for means to sever the suffering cause and effect for self and others, we have a path to follow, we have the scriptures to rely on; we have all these great scriptures to study as well as virtuous teachers to put forth the questions we do not understand. For us, even though mastering the scriptures is by no means an easy task, at least we would not be hypoxic at each step, or we would not feel that we are on the verge of a steep cliff. Why? Because there are past masters ahead of us, and more to follow as well, and Buddha had already completely traversed this path. [08:51]
Thus, when I think about this, my take of this verse from the “Commentary on the Compendium of Valid Cognition” is that it is about taking refuge. If we have not earnestly taken refuge in the Buddha, the Buddha Dharma, and the fellow companions, actually we would not have a way to finish this path of severing the suffering cause and effect for self and others. [09:10]
Thus, the “Commentary on the Compendium of Valid Cognition” is totally capable to inspire our inner faith. If our mind is like the ocean, this commentary can definitely cause our mental ocean, the tranquil one into billowing tide, to allow the deepest and immense gratitude toward Buddhas and Bodhisattvas emanates from our mind. By virtue of the path the Worldly Honored One pointed out; by virtue of the path the Worldly Honored One had succeeded in traversing; with so many teachings the Worldly Honored One left for us, the later generations who are inspired to take the same route as the Worldly Honored One did. Hence, truthfully and sincerely appreciate Buddha, and those past masters; deep gratitude also goes to Master for explaining the teachings to us. Such opportunity is truly hard to come by! What do you think? [09:50]
【广海明月 讲次: 0362】
讲次 | 0362 (2021-09-16 ~ 2021-09-19)
标题 | 彼方便生因，不现彼难宣
《广论》段落 | P9-L4 释量亦云……不现彼难宣。”
音档 | 6A 00:04 ~ 6A 03:22
手抄页/行 | 第1册 P163-L1 ~ P164-LL3 ( 2015、2016 南普陀版 )手抄段落 | 那么下面是……所以叫不现彼难宣。
(更新日期: 2022年2月23日)
00:00
好！我们接着往下听：00:04
那么下面是
《释量》亦云：
“释量”是《释量论》，释量是《释量论》，它那个下面有两句话，00:13
“彼方便生因，不现彼难宣。”
这个《释量论》当中，实际上一个偈子四句，四句的一个偈子。说“具悲摧苦故，勤修诸方便，彼方便生因，不现彼难宣。”说真正的菩萨，具有悲心的菩萨，为了帮助自、他一切人哪，摧伏这个烦恼痛苦的关系呀，他要勤学、勤修种种正确的方法，正确的方法。那么你要学这个方法，为什么呀？因为你必须要学了以后，你才能够帮助别人哪，帮助别人哪，才能够启发他们，让他们了解如何学习，就这样。所以这个启发他们认识佛法的这个种种的道理，这个因，这个方法，如果是你自己本身不了解的话，你没有办法说得清楚。因为这种道理，这种道理啊，是很不容易懂的，这个道理不是我们眼前看得见的。01:44
那么什么道理呢？譬如告诉你，这个是苦，这个苦还勉强可以，经过了说明，眼前可以体会得到。说这个是集，这苦的原因，那下我们就看不见了，那下我们看不见了。就是它不是眼前的，所以这个“不现彼难宣”哪！这个东西很难体会得到的，是业感缘起，大家都在这儿说，或者是因果报应，可是它这个因怎么感得这个果呀？这个业又怎么样地产生这个果呀？这个不是眼前看得见的东西。所以在这种情况之下你要帮助别人，你非自己要亲自地体会得到，眼前当下认识。在这种状态之下，你就没有办法说得清楚，没办法说得清楚，这样。所以修学佛法的种种，这个说方便，生起修学佛法的种种方便的认识也好，然后呢道理也好，这个就是它的因。这个因很深细，普通看不见，也说不明白。一直要等到你自己有了正确的认识，亲自体验、现证了，你才能够说得清楚，所以叫不现彼难宣。03:20
可不可以请大家先背一下《释量论》的这四句：“具悲摧苦故，勤修诸方便，彼方便生因，不现彼难宣。”03:33
师父在这一段的讲解中说：“他要勤学”，他指谁？“真正的菩萨”。勤学什么？摧伏自他烦恼痛苦的方法。为什么一定要学习？因为自他痛苦，如果不摧伏痛苦，也谈不到帮忙别人；如果不帮忙一切有情，不名为菩萨。为什么要勤学？因为自己本身不了解的话，就没办法说清楚，“彼方便生因，不现彼难宣”。那了解什么呢？了解苦乐以及苦乐的原因，师父说：“这个不是眼前看得见的东西。所以在这种情况之下你要帮助别人，你非自己要亲自地体会得到，眼前当下认识。”师父说：修学佛法的种种方便，认识它以后才能够说得清楚。04:43
师父又说：“所以这个‘不现彼难宣’哪！这个东西很难体会得到的，是业感缘起，大家都在这儿说，或者是因果报应，可是它这个因怎么感得这个果呀？这个业又怎么样地产生这个果呀？”在这里边提到了业感缘起和因果报应，这是佛教一个很深的真理，透过勤学、勤修，才能够了解这个方便、为他人宣说，完成摧伏自他苦因及苦果的使命。05:17
那么我们看第一个“彼”——“彼方便生因”的“彼”，第一个“彼”指方便所生，就是自己已经证得、了解的东西，用此对他人宣说。证得经论的内涵叫“方便”，为人宣说是“方便所生”，自己了解就是为人宣说的“因”。所以第一个“彼”字是指“方便所生”，就是为人宣说，这个要依赖于“方便”。方便是什么？闻思啊！没有闻思，就不可能会为他人宣说。05:53
那么“不现彼难宣”，这个第二个“彼”，指的是“方便生因”。什么是“方便所生的因”？《四家合注》里面有解释说：“方便所生的因”指的就是方便本身。那么什么是“方便”，就是前面所说的“自己了解了意涵”。自己了解了什么意涵？所有声闻、独觉、菩萨三乘经论的内涵。凡有所说，必须先了解经论，自己不了解，就不能为他人宣说，所以“不现彼难宣”的意思，就是下面宗大师说的：“自若未能如实决定，不能宣说开示他故。”意思就是说自己如果不能真正地了解意涵，就无法为他人宣说开示；自己如果不能如实地了知经论，不管是哪一部经论，也都没有能力为他人宣说。06:48
那么回到开始，勤学什么？佛菩萨的经论。对不对？真正的菩萨应该勤学经论、善巧经论，因为经论里才有佛陀所宣说的摧灭苦因和苦果的清净方法。闻思了解这样的方法，宣说这样的方法，实践这样的方法──闻思经论、宣说经论、实修经论──才是具悲心的人最应该做的，唯此才是摧灭苦因和苦果的康庄大道！07:24
今天再来读到《释量论》的这个偈子以及师父的解释，觉得比很多年前看到这个偈子，和看到师父的这一段解释的时候，我的感动有变得更深；然后会想到：万一没有这样的道，我们想要去摧灭自他的苦因和苦果可怎么办？我们要成为那个拓荒者再去找一条路。可是如果凭借自己的力量去找一条路的话，那就是佛陀走的路啊！怎么能够在这么多、这么多的学问之中，完全从内心开始，然后去找答案，而且最后彻底走成功，然后说法四十九年，讲了这么多的教典。然后还有这么多顶级精彩的菩萨、祖师，他们解释佛陀留下了这么多论典。08:23
所以对于我们这些后来的人来说，我们想要摧伏自他的苦因和苦果这件事，就变得有路可以走、有教典可以依靠，有这些大教典可以学，还有善知识可以问。对我们来说，虽然教典也不是很好学，但至少不是每一步都缺氧、每一步都是攀绝壁的感觉。因为已经有祖师在前边，后面也有，佛陀已经走完了这条路。08:51
所以当我想到这一点的时候，就会觉得《释量论》的这个偈子好像是在讲皈依，如果我们没有去内心中皈依佛、皈依佛所说的法、再皈依这些助伴，实际上我们也没法走完想要摧伏自他苦因和苦果的这条路。09:10
所以《释量论》是完全能够激起我们内心中的信心，如果我们的心是一个海的话，它完全是可以让我们这个心海波涛汹涌的，会现起那种对佛菩萨的强烈感恩心──幸亏您指出了这条路，幸亏您走通了这条路，您留下了这么多的教典，给我们这些后来想要走同样路的弟子们学。所以真的、真的很感恩佛陀，也很感恩这些祖师，也非常非常地感恩师父能给我们讲，这真是难可值遇啊！你们认为呢？09:50