Lecture No. 0364
Great Ocean of Lamrim
Lecture No. 0364
Lamrim Volume 1: P46 - LL4 ~ LL1
Date: 24 Feb 2022
Topic: Experience the brilliance of the Commentary on the “Compendium of Valid Cognition”
Now we will continue to listen to the next paragraph from Master’s commentary.
[6A 03:22 ~ 6A 04:34]
The quote is from the Commentary on the “Compendium of Valid Cognition,” or Pramana-varttika-karika, composed by the commentator Dharmakirti. A copy of it is available here [in the monastery]. It is such a “celestial book” [so abstruse that it is literally beyond our understanding]. You can take a look into it. For most of us, or speaking for myself, I open this commentary and try to read it; well, this commentary is really transcendent and abstruse! Take a look at it for yourself, and you will know what I mean. Yet, this commentary is indeed superb, brilliantly marvelous. We know that Dignāga and Dharmakirti, two great commentators, are among the Six Great Philosophers of Jambudvipa*. The brilliance of Dharmakirti is that he employed the logical approach of the worldly knowledge to analyze the Buddha Dharma. And now this set of knowledge becomes an essential subject in Buddhist logico-epistemology. That is, Dharmakirti utilized epistemology to validate common misconceptions in this mundane world and to establish indubitable truth of the Buddha Dharma. That’s really remarkable, and phenomenal indeed! With this epistemic logic, there is nothing redundant in terms of the content of this commentary, and because of this, not even one fallacy is permissible. Accordingly, his writing style and language is extremely concise. [01:19]
[The six great scholars of the Jambudvipa, also known as the Six Ornaments are: middle way scholars, Nagarjuna and Aryadeva; mind only scholars, Asanga and Vasubandu; Buddhism logic, Dignāga and Dharmakirti; Often referred along with these scholars are two Excellent or Supreme Vinaya Masters: Gunaprabha and Sakyaprabha.]
Master was introducing to us the Commentary on the “Compendium of Valid Cognition”, right? What words did Master use in his introduction to the commentary? First is the phrase “celestial book”, correct? Celestial book! (The) Celestial book (commentary) is so abstruse that it is beyond our understanding, yet it is also “brilliantly marvellous”. I always think the celestial book is a book for deities but not for us humans to read. And that is why it is called “celestial book”. How can humans find out the brilliance of the book that is so abstruse and it is literally beyond our understanding? Could it be that the commentary is for some deities among us humans? Then Master mentioned the Six Ornaments and two Supreme ones, correct? Two great commentators are mentioned: Dignāga and Dharmakirti. And Master said, “That’s really remarkable, and phenomenal indeed”; take notice; why is that so? Please answer this question. [01:59]
(Monks answered, “employed the logical approach of the worldly knowledge to analyze the Buddha Dharma. And now this set of knowledge becomes an essential subject in Buddhist epistemic logic.”) Is it very profound and abstruse? Yes, it is profound and abstruse. For those who have not studied this Commentary on the “Compendium of Valid Cognition”, they will be very surprised after hearing what Master said here. Since the reasoning or the logic we commonly employ in this mundane world is that we assert that the reasoning or the logic is free of fallacy, right? It is impossible, or it never occurs to us, that applying the reasoning or the logic is only to prove its fallacy. [02:21]
So, this is almost like opening up a new venue so that all living beings can learn to make sensible discernment quickly, correct? It can help us to find out what kind of conclusion we can draw. We use an example, or ཆོས་ཅན (pronounced “chue-jan” in Tibetan), which we all agree upon, and see what kind of debating formula can be derived. Following along this line of reasoning, what will we come up with? We can deduce the epistemological object from direct perception and from that we can infer obscure hidden phenomena. Is this right? [02:45]
Thus, this is considered a book of wonder! The reason why it is a celestial book lies in the word “celestial”. In order to understand the content of the celestial book, we would employ the epistemic criteria we acknowledge to establish the indubitable truth that is totally beyond our fathom. Accordingly, I believe such commentary would arouse keen interest for those who are sincere about pursuing the truth. What about you? Master succinctly described how superb the Commentary on the “Compendium of Valid Cognition” is. [Reading this part reminds me of how meticulous and eminent Master was.] I would like to exemplify his excellence and eminency with the following examples. [03:21]
Let me further elaborate what Master said in the commentary, “Dharmakirti utilized epistemology to validate common misconceptions in this mundane world and to establish indubitable truth of the Buddha Dharma.” I will give you more examples. Although it is difficult for us to visualize what the Commentary on the “Compendium of Valid Cognition” is about, given that we have not studied it yet, I noticed Master would apply the immediate arising matters to explain the profundity yet the earthiness of the Buddha Dharma when studying under the guidance of Master. When following the guidance of Master, I noticed that he never wasted any opportunity in terms of correlating it to the teaching; from morning till night any arising condition can be applied to expound the stages of the path to us. Any topic, be it like the wisdom of emptiness, spirit of enlightenment, the human form of leisure and opportunity. I mean almost anytime, anywhere you will find that Master explained the stages of the path on any given matter, and it seems that by picking up one bead on the string of the Mala prayer beads, the entire stages of the path are all connected. [04:13]
Pay attention! We can infer that everything happening in practitioners’ life is by no means trivial! [Why is that so?] Because from the trivial event, practitioners can validate the worldly misconception and establish the indubitable truth of the Buddha Dharma – this applies to every trivial matter. On the contrary, what is the mind of the ordinary being? Based on the epistemic criteria in this mundane world, we would react to the arising condition as the way it manifests itself, and we are caught right in those feelings, unable to further penetrate it to understand what lies behind the appearance. Things are not getting any better even after we have studied the scriptures; when we are facing the arising matters, we cannot collate what we read in the scriptures. It seems that there is a wall standing in between. So, who can help us dismantle this wall? It has to be the excellent teachers to guide us to tear down the barrier between the Buddhist tenets and our everyday living; is this right? [05:01]
So, from the time we get up in the morning, let us contemplate: what should be the first thing we do? One way to go is that you can contemplate what would be the first thing Master most likely want to do? Most likely, it would be uplifting the mental power and shaping our Mahayana aspiration, right? We should ensure the first mindful consciousness we have is to recollect the aspiration. What does this effort signify? This signifies that we do not even want to waste a second at all; with this second, we deliberately abide by the aspiration. In that instant you open your eyes, you can contemplate many things; many thoughts can fly across your mind! Some people can even repent the mistakes (made) in the dream right after they awake, at the moment of opening the eyes: “Ah! Between the time of birth, the time of death and in the middle of the bardo state, you are my only reliance!” Immediately they are thinking of relying on the teacher. So, these practitioners do not waste any time. [05:41]
Pay attention to what Master said here, “With this epistemic logic, there is nothing redundant in terms of the content of this commentary, and because of this, not even one fallacy is permissible.” Master continued, “Accordingly, his writing style and language is extremely concise.” In fact, that is exactly what I have noticed while reading and listening to Master’s commentary on the Lamrim; namely, no analogy or statement is redundant or wordy. Instead, they all can be applied to awaken our mind. So, during our everyday routine, how do we substantiate the faults of the worldly existence, as indicated in the scriptures, attest to the Buddha path of alleviating suffering and attaining happiness, and then assert that this is what we want to put into practice. So that is why Master said, “Superb, brilliantly marvelous.” [06:24]
The reason that Master described the brilliance of the Commentary on the “Compendium of Valid Cognition” is to help us experience how superb this commentary is, but how to experience it? That is, we have to study the Commentary on the “Compendium of Valid Cognition” under the guidance of the excellent teachers. So now based on the Five Great Treatise curriculum in our Sangha community, how do the monastics study the Commentary on the “Compendium of Valid Cognition”? To learn the content of the Commentary on the “Compendium of Valid Cognition,” they have to first study the Pointing the Way to Reasoning – Compendium of Debates, Types of Reasoning, and Types of Mind. How long will that take them to finish this curriculum of learning? The more accurate answer would be life after life, but in this curriculum system, to have a general concept of the key points in the Commentary on the “Compendium of Valid Cognition,” it will take monastics at least 4 years to finish learning. Base on this general understanding, we deepen into constant study and on-going contemplation. By applying every perception to our mind training so as to substantiate that kind of brilliance Master described, do you think such learning is worth your effort? This investment is very worthwhile. Let us exert great effort to study together! We must advance together on the path! [07:39]
【广海明月 讲次: 0364】
讲次 | 0364 (2021-09-23 ~ 2021-09-26)
标题 | 体会《释量论》的精彩
《广论》段落 | P9-L4 释量亦云……不现彼难宣。”
音档 | 6A 03:22 ~ 6A 04:34
手抄页/行 | 第1册 P164-LL2 ~ P165-L6 ( 2016 南普陀版：P164-LL2 ~ P165-L7 )
手抄段落 | 说到这两个偈子……简炼到绝顶。
(更新日期: 2022年2月24日)
00:00
现在我们接着听师父的下一段。
说到这两个偈子我要特别说一下，因为这个是在《释量论》上，《释量论》就是法称论师写的一部论，我们这里也有，这个是个天书，你们不妨去看看。在我们一般来说，就是以我来说，翻开那个书的话，啊，真是不知所云！你们自己去看一看就晓得，它真正精彩的地方，实在是绝顶精彩。我们晓得南阎浮提六庄严，就是陈那、法称两位大论师，两位大论师。他真正精彩的地方，他就是把这个世间的理则，这个学问，透过这个佛法，然后把它变成功佛法当中最主要的一门学问，就是用世间的理则，说明世间的错误，说明成立佛法的正确。这个好了不起，好不简单！好不简单喔！因为这样，所以他讲的内容一定没有一点点的这个浪费，也不容许一点点错误，所以他那文字简炼到绝顶。01:19
师父在介绍《释量论》，对吧？师父用什么样的词句介绍的？首先是“天书”，对吧？天书！天书，又“绝顶精彩”。我一直都觉得天书就是给天人看，不是给人类看的，所以叫天书。人类是怎么发现天书的精彩呢？难道是在我们人类中的天人吗？接着出现了二胜六庄严，对吧？陈那、法称两位大论师。然后师父说：“他真正精彩的地方”，注意！是什么？你们回答。01:59
（法师：“把这个世间的理则，这个学问，透过这个佛法，然后把它变成功佛法当中最主要的一门学问，就是用世间的理则，说明世间的错误，说明成立佛法的正确。”）
这段话深奥否？深奥。如果没有学过《释量论》，看到这段文字会觉得非常地惊讶，因为用世间的理则就是成立世间是对的，对不对？不可能用世间的理则来成立世间错的。02:21
所以这似乎是独辟蹊径的、让有情能够迅速地锻炼抉择慧的一件事情，对吧？会让我们看看我们的心到底可以淬炼出什么结论来。在这一个ཆོས་ཅན（事例）、在大家都共识的一件事上，看看论式会推导出什么东西；而我们沿着这样去推导的话，看我们能出现什么？就是由可见推不可见，对不对？02:45
所以觉得是很神奇的一本书！他天书就“天”在──我在人间能够读懂天书，我用平常这些共许的量则，能够去成立一个完全是深不可测的事情。这样的话，我觉得会极大地引起我们这些想要学习真理的人的兴趣。你们呢？这段文字用这么简要的几行字介绍《释量论》，我还是觉得下面那段话我很想把它用来赞美师父。03:21
我现在补充一下上一段，我再讲一下。就是“用世间的理则，说明世间的错误，说明成立佛法的正确。”虽然在没有学习的时候，你很难想像《释量论》是什么样子，但是在靠近师父学习的时候，会发现师父就用眼前这所有的事情，来解释佛法的深奥和质朴。跟在师父身边，你会觉得他在每一件事上没有一点点浪费的内容，从早到晚的事情随便抓了一件，可以解释任何道次第。比如说什么都可以解释空性、什么都可以解释菩提心、什么都可以解释暇满，只要师父想诠释，就可以在当前的那件事里诠释任何道次第，而且就是那种提起一个念珠的一个珠子，可以把整个道次第串一遍。04:13
注意！所以，可以说在修行人的生命里发生的事情没有小事！因为这一件小事，你就可以证明世间的错误，成立佛法的正确，每一件小事是这样的。但是凡夫的心恰恰是什么？世间的量则就证明，我们就是像事相上显现的那样去感受，然后就停在感受，没有在这个事相上里读出更深的东西。一旦我们学了经论，回到事相上的时候，事相上也是完全通不到经论的，它中间就是有一堵墙。那么这一堵墙谁来拆呢？一定是善知识带我们穿越那个佛教的教理和实际生活中间的隔阂，对不对？05:01
所以从早晨起来，大家想一想：早晨起来的第一个动作应该是什么？那你就看师父最想要做什么──要提起心力来，应该要发心吧？对不对？要让第一刹那就忆念发心，这意味着什么？这意味我们连一秒钟都不愿意浪费，这一秒钟就随顺着发心。所以一个睁眼睛的动作，你可以想很多，你可以想很多、很多！甚至有人一睁眼睛就可以忏悔在梦里犯的错误，在一睁眼的一刹那：“啊，生有、死有、中有中，唯您是皈依！”马上就忆念上师，所以他是不浪费时间的。05:41
大家注意到：“所以他讲的内容一定没有一点点的这个浪费，也不容许一点点错误。”师父说：“简炼到绝顶。”其实我看师父解释的《广论》也有这种感觉，就是没有什么师父的喻或哪句话是可以浪费的，拿来都可以醒觉自心。所以，在平常二六时中的行为中怎样去体现世间的过患、去体现佛法清净的离苦得乐之道，这正是我们要实践的。所以师父说：“精彩！绝顶地精彩。”06:24
师父讲《释量论》的精彩，是让我们去体会这种精彩，怎么样体会呢？就是要跟着善知识学习《释量论》。那么现在在我们僧团的五大论的学制里边，僧众是怎样学习《释量论》的？就是透过学习摄类学、因类学、心类学来学习《释量论》的内涵。那么要花多长时间学呢？正确地说应该是生生世世，但是在学制里至少要花四年的时间来学习，才能对《释量论》的一些重要内涵有一个概略的认识。从这个概略的认识由此深入，不间断地学习、不间断地探索，把每个理路都用在修心上，去体认师父心中那绝顶的精彩，大家认为这个学习值不值得投入呢？太值得投入了，所以我们一定要一起努力！一定要一起学上去！07:39