Lecture No. 0366
Great Ocean of Lamrim
Lecture No. 0366
Lamrim Volume 1: P46-LL4 to LL1
Date: 24 Feb 2022
Topic: The Supremacy of the Commentary on the “Compendium of Valid Cognition” (Part 1)
Greetings to all! I am delighted that it is time for us to study Lamrim together again. Are you ready? Following up the discussion in the previous teaching, I will ask you another question: is Master talking about the Commentary on the “Compendium of Valid Cognition” or about Buddha Dharma? The Commentary on the “Compendium of Valid Cognition” is also Buddha Dharma, right? Or is there any doubt? Have you never doubted it? In the past, some people considered that the Commentary on the “Compendium of Valid Cognition” is merely a commentary about the external epistemology and it is not for mind training. For this matter, Master Tsong-kha-pa refuted it with very convincing answer. [00:46]
In the Haven of Faith – A Biography of Tsong-kha-pa, composed by Khedrub Je, he mentioned: while Je Rinpoche was studying an exposition on the Commentary on the “Compendium of Valid Cognition”, he also closely studied the illustration about the path in the second chapter of the Commentary on the “Compendium of Valid Cognition”. Due to this cause and condition, Master Tsong-kha-pa realized the profundity of the work and developed great respect and admiration for Dharmakirti, thus deepening his conviction in Buddha’s teachings. Master Tsong-kha-pa also said during the fall season of the same year, whenever he read the Commentary on the ‘Compendium of Valid Cognition’, he was so full of faith that his hair stood on end and tears flowed involuntarily.” [01:23]
Also mentioned in the Haven of Faith – A Biography of Tsong-kha-pa: “In the past, practitioners in the Land of Snows assumed that the study of valid cognition was limited to the speculation of the usage of terms, or while investigating the mundane knowledge, people would study valid cognition only when they need to sharpen their level of wisdom so as to understand other scriptures and commentaries. No one ever thought that valid cognition is necessary for cultivation and training. Therefore, most of them held erroneous perception.” What does this mean? That is, people in the past were certain that cultivation did not require the study of valid cognition, to the extent that they would not even raise the question if “valid cognition is required for cultivation?” In the Haven of Faith, [Khedrub Je] continued: “However, nowadays, those practitioners who are wise, impartial and non-partisan all view the Commentary on the ‘Compendium of Valid Cognition’ as precious and rare, a scripture that expounds on cultivation and training. This alone is by virtue of the great compassion of Je Rinpoche. Solely for this kind benevolence, it is hard for all Tibetans to repay.” [02:33]
From this passage, we learn that between then and now, practitioners’ view of the Commentary on the “Compendium of Valid Cognition” has changed completely. And this is all because of who? It is all because of the great compassion of Master Tsong-kha-pa! [02:49]
It says in the Haven of Faith – A Biography of Tsong-kha-pa: in his forties, Je Rinpoche “came to Genden Shédrup Dargyé Trashi Gyésu khyilwé Ling Monastery”, which is the Tibetan name of Labrang Monastery. “The first time he arrived there, he expounded the primary teachings in the Commentary on the ‘Compendium of Valid Cognition’ to guide many wise Tripitaka masters by means of logical reasoning. In addition, he illuminated how to meditate on mind training by integrating this commentary into the stages of path. All the Tripitaka masters on site absorbed the precious nectar of the sublime teachings that they had never heard before; involuntarily, they were convinced wholeheartedly, and they praised such guidance all day long. From then on, Je Rinpoche would often impart the commentary in this way.” Actually, in this section, Khedrub Je mentioned: in his forties, Master Tsong-kha-pa came to Labrang Monastery and gave teachings on the Commentary on the “Compendium of Valid Cognition” there. Master Tsong-kha-pa imparted to many wise Tripitaka monastics and applied logical reasoning to explain the entire content of the Commentary on the “Compendium of Valid Cognition”. Furthermore, he integrated the commentary into the stages of the path in terms of mind training! The reason Master Tsong-kha-pa explained the commentary in this manner was to urge the practitioners to incorporate the teachings while meditating on mind training. What arose in the mind of those Tripitaka monastics on-site? Never had they heard of such guidance – so sublime and supreme. Besides, it was like a great spiritual feast – very palatable, and they heard with incredible joy, and were “convinced wholeheartedly”. Moreover, after hearing such kind of teaching, it is very likely that they would keep contemplating it for a long time, praising the sublime guidance. And from that time on, Master Tsong-kha-pa would expound the teachings in this way. Therefore, this is a commentary often expounded by Master Tsong-kha-pa. [04:33]
Next question: as for the exquisite reasoning Master mentioned, to what extent is it exquisite? What does the exquisite reasoning refer to? In the Ocean of Reasoning: An Extensive Explanation of Commentary on “Valid Cognition,” composed by Master Yong-dzin Ye-she Gyel-tsen, it says: “The key points for practitioners of all three vehicles are not only through relying on the scriptures; rather, it is by means of relying on reasoning that they can obtain the uncontrived profound conviction.” [05:04]
The second chapter of the Commentary on the “Compendium of Valid Cognition” is On Establishment of Pramana. In this chapter, it is proved that Buddha is the omniscient one, either by means of progressive system or the regressive system. The purpose of the progressive system is to expound that Bodhisattvas through proper practice will eventually achieve the effect of Buddhahood. This is to refute the wrong view that omniscience arises without cause. On the other hand, the purpose of the regressive system is that through the deduction from the effect to the causal stage, we derive the conclusion that Buddha achieved the encompassing effect stage because he had perfected great compassion and perfected the application of realizing selflessness by engaging in Bodhisattva deeds; such attainment was achieved by upholding the six perfections and the four ways to gather disciples. [05:50]
Some people consider that there is no way to prove the omniscience state, so they do not believe the existence of omniscience, which means: the effect of Buddhahood does not exist; there is no such perfect continuum in existence. Others consider that omniscience does exist, but it arises without cause, and omniscience is meant to be there to begin with. That means: Buddha does exist; he is Buddha in the first place. In order to refute these erroneous discriminations, in the Commentary on the “Compendium of Valid Cognition”, [Dharmakirti] expounded the supporting stages of what is produced and what is the product. [06:27]
So, Dharmakirti clarified that omniscience arises from these causes. However, some people would doubt: how can we prove that the omniscience is the product of all these causes? From the regressive system, Dharmakirti established the sound reasoning by deducing the logic from effect to the cause, so as to establish what are the required causes to achieve the effect of Buddhahood. The entire chapter repeatedly validates this concept to prove what it takes to achieve Buddhahood, and the existence of the previous and future lifetimes. [06:57]
We can imagine what a spiritual awakening it was for Je Rinpoche when he read this Commentary, as vividly portrayed in the Haven of Faith – A Biography of Tsong-kha-pa: while Je Rinpoche was reading this chapter, unwavering conviction in Dharmakirti and in his logic of reasoning arose, so much so that his hair stood on end, and amidst sorrow and joy, he shed tears of faith. From this, we can tell how much Master Tsong-kha-pa held the Commentary on the “Compendium of Valid Cognition” in high regard. [07:24]
【广海明月 讲次: 0366】
讲次 | 0366 (2021-09-30 ~ 2021-10-03)
标题 | 《释量论》殊胜（一）
《广论》段落 | P9-L4 释量亦云……不现彼难宣。”
音档 | 6A 04:34 ~ 6A 05:51
手抄页/行 | 第1册 P165-L7 ~ P165-LL1 ( 2016 南普陀版：P165-L8 ~ P165-LL1 )
(更新日期: 2021年10月1日)
00:00
大家好！很开心又到了我们一起研讨《广论》的时间了，你们准备好了吗？那接着上一节课我们讨论的问题，我问大家一个问题：师父在讲《释量论》，还是讲佛法？《释量论》就是佛法对不对？这还有疑义吗？从来都没有疑义吗？以前是有人认为《释量论》只是广泛剖析外在的知识，其中没有可修要旨，是宗大师彻底地回答了这个问题。00:46
在克主杰大师所著的《起信津梁》中有提到：大师“研阅《释量论解》‘正理库’，并善加研读了《释量论》第二品当中道的论述，由此因缘，对法称论师的教轨与正理生起不可抑制、极其猛利的无量信心。大师自己也说，当年的秋季，只要一读到《释量论》，总是会信毛直竖，无法抑制地一直流泪。”01:23
在《起信津梁》中又提到：“过去雪域所认为的量论，仅限于词句间的揣度，或是在广泛剖析外在知识时，为了令慧力变得稍加猛利，能了解其他论典，才会需要的条件，谁也不曾怀疑过这是修持所需要的，因此大部分人生起非理的认知。”意思是什么呢？意思就是，大家都确定修行的时候不需要量论，连“修行的时候需不需要量论？”这样的怀疑都不会生起。接着说：“而现在，具有智慧而且公正客观的人，都把《释量论》看作开示修持的一本稀有教典；单就这一点，全都仰赖杰仁波切的悲心，仅仅这一个恩德，所有藏人都难以报答。”02:33
这一段是说从过去到那个时候的现在，大家对《释量论》的看法，已经全然地改观了。因为谁啊？因为宗大师的悲心！02:49
在《起信津梁》中有说：大师在四十多岁的时候，“依次来到勒普寺，”那个寺院叫勒普寺。“第一次到那里的时候，就对许多具慧的三藏法师，以理路引导出《释量论》的一切主要所诠，并且把此论排列为道的次第、结合修持而宣说。当时所在场的所有三藏法师，都因为领纳闻所未闻的殊胜善说甘露妙味，而不由自主地倾心夺意，终日称赞不已；从此以后，大师就时常会这样开示。”其实这一段文字，他是讲了一下四十多岁的宗大师来到了勒普寺，在那个地方讲《释量论》。他是对很多具慧的三藏法师开始讲，然后是用理路引导出《释量论》的一切所诠，而且排列为道的次第，结合修心啊！结合修心宣说。在场的听众──那些三藏法师，产生了什么？就是前所未闻啊！闻所未闻的殊胜善说，而且非常地美味，听得是无比地欢喜，叫“倾心夺意”。而且听完了之后，可能在心上久久地徘徊不去，称赞不已。而且从那时候开始，大师就经常这样开示。所以这是大师常常讲的一部论。04:33
第二个问题，师父所说的精致的理路，到底是精致在哪里呢？精致的理路到底是指什么呢？永津智幢大师所著的《释量论广释正理大海》“皈敬颂及立誓造论的解释”中说：“所有三乘道的扼要并非只是依靠教典作为皈依，而是借由理路获得甚深的定解。”05:04
《释量论》第二品是“成量品”，在这一品里边，以顺向与逆向来证明佛是一切智者。以顺向论述的目的，是为了论证菩萨透过正确的修行，最终能够成就佛果；破斥的观点是认为一切智智是无因生，这是个邪见。以逆向论述的目的，是透过由果推因，推知佛陀成就圆满的果位，是透过大悲心的意乐圆满，以及证无我慧的加行圆满，串习菩萨行，修持布施等六度四摄才成就的。05:50
有些人就认为没有获得一切智智的方便，所以一切智智不存在。意思就是：佛果是不存在的，没有那么完美存在的一个相续。另外有些人认为一切智智是存在的，但是是无因生，应该本来就有的。意思就是：佛是存在，他本来就是佛。为了破除这些颠倒的分别，所以《释量论》里宣说了顺向的能生所生的次第。06:27
那么宣说一切智智是从这些因出生，有人会产生一种疑惑：怎么证成一切智智是从这些因出生的？透过宣说逆向由果推因的理路，让我们明了佛果必须要具备的因有哪些。整品都是如此不断地反复论证，以正理证明如何才能成佛，以及前后世的存在。06:57
可以想像一下这是多么震撼人心的理路，所以在传记上写道：大师在阅读到这一品的时候，对法称论师的理路引起了无量无法抑制的猛利信心，毛发直竖、悲欣交加、信泪横流。也由此可知，大师对《释量论》是多么地重视。07:24