Lecture No. 0367
Great Ocean of Lamrim
Lecture No. 0367
Lamrim Volume 1: P46-LL4~LL1
Date: 25 Feb 2022
Topic: The Supremacy of the Commentary on the “Compendium of Valid Cognition” (Part 2)
The exquisite reasoning – to what extent is the reasoning exquisite? Master said [in the teaching #365] that we could be elevated to the highest possible spiritual level in this lifetime. And what does that signify? It signifies that we will be able to resolve all sufferings and perfect all happiness. This begins with the logical reasoning, at the causal stage we can, by means of logical reasoning, deduce that the effect of Buddhahood does exist, and the steps to achieve Buddhahood exist as well. If we are inspired to plant the seeds at the causal stage – the cause to attain the state of Buddhahood; then, following the logical steps from cause to effect, we, the ordinary beings can, through practice, acquire omniscience and attain the state of Buddhahood! Such exquisite reasoning will lead us to the blissful state of the ultimate happiness, free us from suffering, and perfect our merits - the perfect state of flawless virtues and good qualities; that is, not only we can sever all non-virtuous conduct, but also accomplish all virtuous deeds. Question: is the logical reasoning that can help us reach such state, exquisite? It is extremely exquisite! [01:13]
The 4th question: Master said the Commentary on the “Compendium of the Valid Cognition” is hard to understand, but how hard is it? A section in the Collection of Lama Tsong-kha-pa’s Life Stories says: “The great commentator Dharmakirti is concerned that because of the profundity of the Buddhist logic [Hetuvidya], it is not easy for average people to understand. Thus, at the beginning of this Commentary on the ‘Compendium of the Valid Cognition,’ the author preluded a verse:
Most people are attached to the mundane perception
And are not endowed with the dexterity of wisdom.
Not only are they not interested in excellent teachings;
Their hostility is owing to the defilement of envy.
Thus I do not expect this treatise will truly benefit others.
However, I have always habituated my mind training in excellent teachings,
I am delighted in composing this treatise.
The meaning of the verse is, “in general, people are habituated to mundane perception. Because they are not endowed with the discerning wisdom power to distinguish virtue from non-virtue, instead of refusing to deepen their understanding of subtle details, they harbour jealousy and criticize harshly towards those whose discernment is based on profound reasoning of the treatises. Hence, I, Dharmakirti, addressed in the verse that this commentary is composed without any anticipation that it would necessarily benefit others; yet by composing this text I felt very content and delight. That is because I always liked to pursue profound and subtle truth in life. Through this commentary, I was able to fulfil my long-cherished aspiration.” [02:46]
After reading this verse, we will definitely be drawn to one fascinating line, that is, “Thus I do not expect this treatise will truly benefit others.” This may be interpreted literally that Dharmakirti did not think by writing this Commentary would benefit others. Master Gyaltsab Je and Master Khebdrub Je believed that: why is it said that this Commentary would not widely benefit others? What is the reason? It is because that ordinary people have adverse conditions to learn excellent teachings; besides, they are not endowed with the favourable condition to learn excellent teachings. Thus, according to both eminent masters, this prelude verse is to urge practitioners to forsake the ill will (Vyapada) toward others due to envy, and apply discerning wisdom to appreciate the good qualities of other people. Practitioners are advised to delve into the study of this Commentary with the mentality of forsaking non-virtuous thoughts and aspiring for the sublime teachings. Namely, the verse is intended to encourage practitioners to [purify themselves so as to be a suitable vessel to listen to the sublime teachings,] as it is stated in the Four Hundred Stanzas [V.1, p. 75]: those who are impartial, intelligent, and with keen enthusiasm to learn can be considered the suitable vessel to learn this commentary. [04:00]
Master Gyaltsab Je specifically mentioned, “Thus I do not think this treatise will be beneficial to others.” From the implied aspect, Master Gyaltsab Je interpreted the line as “So, I intentionally compose this commentary, for it can truly be beneficial to others.” Which means: in the past, lots of practitioners were unable to appreciate how sublime the Compendium of Valid Cognition by Dignaga is, thus the intended benefit was not readily apparent. Now in order to provide the authentic benefit to practitioners, I Dharmakirti composed this Commentary on the “Compendium of Valid Cognition”. This reveals the great compassion of Dharmakirti. [04:32]
A verse at the end of the Commentary on the “Compendium of Valid Cognition” says:
Those with very frail wisdom power
Would not comprehend the profundity of this teaching,
Those earnest practitioners with joyous perseverance
Cannot fathom the sublime essence of this teaching.
Those who are equal to me
Are unable to uphold this virtuous teaching.
Just as a river converges into the ocean,
The meaning of this commentary will dissolve into my being.
Master Gyaltsab Je explained this verse as，“I, Dharmakirti, composed this commentary. It was initiated from my own ocean of wisdom, and will also dissolve into my embodiment of wisdom. Just as the water evaporate from the ocean forms the clouds; when it rains in the Jambudvipa continent and the rivers collecting the rain eventually will converge into the ocean. The essence of this Commentary will dissolve into his wisdom is because after Dharmakirti passed away, it was not possible to have another living being equal to the capability of this author to obtain and uphold such excellence. Those with inferior wisdom are certainly unable to comprehend its essence, but why are those with superior wisdom and joyous perseverance are unable to comprehend its essence? Not only those with frail wisdom cannot understand it; even those wise Sautrantika masters and the like cannot be like me, thoroughly understand the profundity of selflessness of person and selflessness of phenomena – the wisdom of emptiness. Not merely those practitioners with inferior joyous perseverance; even those with enhanced joyous perseverance cannot apprehend as I can for the sublime truth, this Commentary tries to disclose – liberation, omniscience, as well as the path to achieve liberation and omniscience, and the establishment of the precise logical reasoning.” This verse illustrated the profundity of the commentary as well as the substantiality of the effect stage. [06:24]
Master Khebdrub Je has slightly different interpretation, compared with what Master Gyaltsab Je explained. Master Khebdrub Je elaborated, “for The Commentary on the ‘Compendium of Valid Cognition’ I. Dharmakirti, wrote is to reveal the complete essence of [Dignaga’s Compendium of Valid Cognition] to all living beings. Yet, it is very difficult to find many practitioners who can solidify the content of this commentary and uphold it accordingly. Because those who are quite intelligent, with certain discerning wisdom, are unable to thoroughly comprehend the authenticity of the profound truth of reality, either; nor are those practitioners with enhanced joyous perseverance able to see this most peerless virtuous teachings.” [06:54]
Again, Master Khebdrub Je gave us another interpretation of the verse at the end of the Commentary on the “Compendium of Valid Cognition”: “Those Vaibhaskika and Sautrantika practitioners who are quite intelligent and erudite, endowed with some wisdom, are still unable to see the true nature of selflessness of phenomena. And such profundity of the abstruse truth is what this Commentary unveiled. Those practitioners endowed with enhanced joyous perseverance, and for the sake of benefiting themself as if they tried to extinguish the fire burning on their heads, are unable to perceive the true nature of the real Mahayana path, and such profundity is expounded in this Commentary. The reason that Dharmakirti wrote the verse is to make those potential practitioners aware that it is indeed very hard to understand the profundity of the Commentary on the ‘Compendium of Valid Cognition’ so as to subdue their reinforced pride, and call forth stronger aspiration in learning.” Question: whose stronger aspiration does this Commentary try to call forth? It is the aspiration of those of us, the later followers! [07:46]
After we went through the above explanations from Master Khebdrub Je and Master Gyaltsab Je, has our bewilderment been answered? It is widely acknowledged that this Commentary is very difficult to understand; then how should we learn? The Commentary on the “Compendium of Valid Cognition” is so abstruse that Master referred to it as a “celestial book”. Accordingly, how can we human beings understand the celestial book? How is it possible for us to comprehend this Commentary? [08:19]
The profundity and subtleness of the Buddha Dharma is very difficult for us ordinary beings to validate or substantiate. Besides the discerning wisdom of ours is rather frail and our effort in practicing the Buddha Dharma is inadequate, yet Buddhas and Bodhisattvas would never forsake us. Are you pondering on this question? Just because this Commentary is indeed very difficult and abstruse, the eminent master in the past composed such an abstruse commentary; [and the benefit for us is tremendous] we had better study it. Therefore, Je Rinpoche, the manifestation of Manjusri, came to explain this commentary for us; there are the explanations in the collected works of the trio of father Je and his two spiritual sons. Upon hearing this, would you all feel very happy and kind of relieved? If eminent masters in the past had not explained such an abstruse commentary, how could we possibly comprehend it if we are inspired to read the verses Dharmakirti wrote in the Commentary? How blessed we are to have the guidance from the trio of father Je and his two spiritual sons. [09:06]
Let us take a look at the collected works of the trio of father Je and his spiritual sons, there is the Commentary on the Integrated Practice of Valid Cognition and the Stages of Path [can’t find exact English translation] which was written by Lama Tsong-kha-pa. Was it Lama Tsong-kha-pa giving the teaching on the Commentary on the “Compendium of Valid Cognition” to many Tripitaka Dharma masters in the monastery? Was there anyone taking notes while listening to the teaching? Is this what you are concerned about? Just like many members in our group who are proficient in taking notes. Yes, you are precise about it. When Je Rinpoche gave the teachings on the Commentary on the “Compendium of Valid Cognition”, both Master Gyaltsab Je and Master Khebdrub Je took notes. Besides, Master Gyaltsab Je composed a commentary on the Pramanavarttika - the Elucidation of the Path to Liberation; Master Khebdrub Je also annotated on the Commentary on the “Compendium of Valid Cognition” - the Ocean of Reasoning: A Great Commentary on the Pramanavarttika. [09:52]
How thrilling it is that there are commentaries available! However, so far all these works have not been translated into Chinese yet. What should we do? We can rely on the translation effort of the monastics in our translation academy; that is for sure! Hence, we all should supplicate sincerely to have the Chinese versions available, hopefully we will have the opportunity to study together again in near future, repeatedly discussing and contemplating on these commentaries in great detail. [10:12]
So now, how do we study the Commentary on the “Compendium of Valid Cognition”? Everyone knows, right? Based on the curriculum of the Five Great Treatises, the approach we adopt to study the Commentary on the “Compendium of Valid Cognition” is through the study of the Pointing the Way to Reasoning – Compendium of Debates, the Types of Reasoning and the Types of Minds. Our monastics study these treatises in Tibetan. Our monastery established the Five Great Treatises curriculum system in 2006, and how many years have we been running the curriculum? It has been fifteen years, right? This is indeed something phenomenal, right? How rare is this cause and condition! It has been 15 years. How time flies! We are still holding on to the conviction and persisting in the effort of continuous learning! [10:45]
Due to the profound kindness of Master, as well as the compassion, blessings, and guidance of those eminent virtuous teachers, we, though living in the technologically advanced era, surrounded by computers and electronic gadgets, are inspired to study the Commentary on the “Compendium of Valid Cognition,” with passion and joyous perseverance. And we have learned that on the path of practice/cultivation, this Commentary is indispensable. The monastics are really working very hard, sincerely applying themselves to the study of the Commentary on the “Compendium of Valid Cognition”! I would say that our Venerables are perseverant and persistent through thick and thin. They exert great effort to listen to the teachings, recite the sutras, and engage in debate; by means of reading extensively, and constantly reviewing what they have studied, they get to experience the joy in learning the Commentary on the “Compendium of Valid Cognition”. Drawn by the charm and the profundity of the Commentary, they spontaneously want to explore deeper into the essence in their exploration! Such scene can be spotted out there on the grassy area, particularly in the chilly season like now: from time to time, you can see monastics holding the scriptures pacing back and forth while reading scriptures. That shows everyone cherishes their time; they are inspired to explore continuously. This is truly a rare and awe-inspiring event! [11:53]
Let us contemplate: without the blessings of Buddhas, Bodhisattvas, and past lineage masters, how would you and I, among all living beings, start this learning? And how would we be able to persist in the effort of such study program? Hence, I sincerely appreciate the great compassion and blessings from the teachers, Buddhas, Bodhisattvas and lineage masters! [12:10]
Think about it: if Master had not expounded the Lamrim, would we be able to know about the Commentary on the “Compendium of Valid Cognition”, which is just like a celestial book to us? Hence, deep appreciation goes to Master! [12:22]
Also, sincere gratitude goes to those lineage masters for building up the “staircase” of reasoning for this celestial book [of the Commentary on the “Compendium of Valid Cognition”]! [12:27]
Anyhow, let us promise each other to study together on and on, following the guidance of virtuous teachers, life after life! If we get to meet Dharmakirti one day, what would he say to us?
Would he smile at us?
I really want to see his smile! [12:54]
【广海明月 讲次: 0367】
讲次 | 0367 (2021-10-04 ~ 2021-10-06)
标题 | 《释量论》殊胜（二）
《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 )
手抄段落 | “简炼”两个字我写一下……这里我随便一点。
(更新日期: 2021年10月4日)
00:00
精致的理路，精致到什么程度呢？师父说此生可以达到的最高的高度。最高的高度是什么？是所有的痛苦都解决、所有的快乐都圆满。这是从理路开始，在因地的时候，我们可以用理路推导出有佛果存在、修成佛果的次第。如果我们愿意种因──种成佛的因，那么从因到果依次努力，我们这些凡夫透过修行就可以成为一切遍智、成佛！这些精致的理路，将我们引向无苦的大乐的境界，引向功德圆满、没有一丝一毫欠缺的完美品德，断除了所有的恶行，又修满了所有的善行。请问：能达到这种境界的理路，精致吗？太精致了吧！01:13
第四个问题：师父说《释量论》难，到底有多难呢？在《宗大师应化因缘集》中有一段：“论师顾念因明义理深奥，不是一般人所能了解，所以在《释量论》的卷首，补上了一颂：‘众生多着庸俗论，由其无有般若力，非但不求诸善说，反由嫉妒起嗔恚。故我无意谓此论，真能利益于他人，然心长乐习善说，故于此论生欢喜。’这个偈颂是说：一般人多半喜爱陈言庸常的俗论，由于缺乏分辨善恶的慧力，因此自己不但不肯探抉精微，反而对别人抉择甚深义理的论著，心怀嫉妒加以恶恚的批评。所以我法称写这部论，并没有怀着一定能利益别人的期望，然而写这本书，我心中却感到无限地满足，因为我生平最喜爱追求幽深的真理，透过这本书，我的夙愿得以畅遂了。”02:46
读了这一段之后，我们一定会被其中的一句话吸引，就是“故我无意谓此论，真能利益于他人”，字面上好像是说没有怀着写《释量论》能利益他人的想法，但是贾曹杰大师与克主杰大师都认为：为什么会说这部论不能对他人有广大的利益呢？原因是什么？是因为一般的人对于证达善说有违缘，而且不具足证达善说的顺缘，由此教诫希望学人能够舍弃嫉妒他人的嗔恚，并且用智慧观察他人的功德，而用弃舍恶说、希求善说的心来趣入这部论。也就是透过这句话，教诫我们学人应该像《四百论》所说的那样：具足正住、具慧、希求的法器之相，才能够受用本论。04:00
贾曹杰大师还特别提到：“故我无意谓此论，真能利益于他人”，就间接显示的层面来说，可以念成“故我有意谓此论，真能利益于他人”。意思就是：《集量论》过去无法对众生产生广大的饶益，现在为了对众生产生广大的利益，所以法称论师我写这部《释量论》。这是显示了法称论师极大的悲心。04:32
《释量论》结尾的偈颂中说：“彼诸慧能无劣弱，亦无通达甚深性，彼诸增上精进者，亦无能见最胜性。诸众生中我相等，继持善说不可得，如众河流归入海，吾论隐没于自身。”贾曹杰大师解释这段论说：“法称我的这部论，最初是从自己的智慧大海流出，最终也是隐没于自己的智慧之身。譬如云从大海中取水，在南赡部洲降雨，雨水汇成的河流最终也归入了大海。最终隐没于自己的智慧中的原因，是因为自己圆寂之后，在众生中不可获得与作者自己相等再度执持这个善说的人。慧力下劣的人固然无法证得，但具有殊胜智慧与殊胜精进的人为何不能证得？不只是智慧下劣的人，即使是智慧的能力不下劣的经部师等，也无法像我一样，通达此论所说的甚深真实性补特伽罗无我，与法无我的空性；不只精进下劣，即使增上精进的人们，也无法像我一样，看见此论所说的最殊胜的真实性──解脱、一切智智，以及趣向解脱与一切智智的道，还有事势正理成立的那些道理。”这个偈颂是显示了所诠甚深与果位的广大。06:24
克主杰大师对这段的解释与贾曹杰大师的解释略有不同，克主杰大师解释说：“法称我的这部《释量论》，对众生无所隐藏，普同善说，但很难再找到许多如实证得此论的内涵而执持的人。因为慧力不下劣、具足智慧的人们，也无法通达甚深正理的真实性；而具足了增上精进的人们，却也无法看见这个最胜的善说。”06:54
然后克主杰大师又说，《释量论》的这段也可以解释为：“慧力不下劣、具足智慧的自部有部师等，无法看见甚深法无我的真实性，这样的甚深性就是此论的所诠。为了自利，如救头燃般地成办解脱、具足增上精进的人们，也无法看见最胜乘的真实性，这样的甚深性就是此论的所诠。法称论师之所以写这段文，是想要令所化机看见《释量论》的所诠难以通达，进而降伏增上慢，并且发起更强烈的欲求心。”请问让谁发起更强烈的欲求心？就是让我们这些后学啊！07:46
不知道上面读完了克主杰尊者和贾曹杰尊者的解释，我们一起学完了这个解释，大家心中的疑惑会有解除吗？因为都说这部论难，那我们怎么样去学习呢？《释量论》的难，被师父称为“天书”。天书人类怎么读懂啊？怎么读得懂？08:19
佛陀的教法深细、难以证达，而我们的慧力下劣、串习力也下劣，但佛菩萨永远是不会弃舍我们的。你们在想这个问题吗？正因为是这么难的论，祖师写了这么难的论，那我们总得学，所以文殊化身的宗大师就来为我们解释这部论，父子三尊的文集里都有对《释量论》的解释。听到这里你们会不会很开心？这么难的论没人解释，直接去读法称论师原文的偈颂，你怎么能够理解呢？幸好有父子三尊。09:06
那我们可以了解一下父子三尊文集中，宗大师有写了《正量汇道论》。大师不是在寺院里边跟很多三藏法师讲《释量论》吗？讲完了之后有没有人记录啊？你们是不是很关心这个？像我们很多学员都超能做笔记的。对！你们想准了。大师对《释量论》的讲解，贾曹杰大师与克主杰大师都有做成笔记喔。贾曹杰大师还有写《释量论》的解释──《显明解脱道》；克主杰大师也有写《释量论》的解释──《广注正理大海》。09:52
很高兴！但是这些著作目前还没有汉译本，怎么办？当然是请译经院的法师们翻译啰！所以大家好好地祈求，希望我们以后有机会一起再再地学习、仔细地学习这些论著。10:12
那我们现在可以怎么样学习《释量论》呢？大家都知道吧？在五大论的学制里面，会透过学习摄类学、因类学、心类学来趣入《释量论》，法师们是用藏文学，我们寺院从2006年开始建立五大论的学制，到现在已经几年了？十五年了吧？难得啊！难得的因缘啊！已经十五年了，时光飞逝，我们还在坚持、我们还在学习啊！10:45
由于师父的深恩，和诸大善知识的慈悲加持与教导，让我们这个处在高科技发达、被电脑包围的时代的人，也发起了想要学习《释量论》的热情和精进力，了解这部论在修行上的不可或缺。寺院里的法师们在学习《释量论》上真的非常地努力！可以说法师们不畏艰难、不怕难，透过听闻啊、背诵、辩论，还有广泛地阅读，重复、重复地学习，越来越感受到学习《释量论》的乐趣，被它深邃的魅力所吸引，不由自主地坚持，想要一直学下去！所以像在这个季节天已经冷了，但是你在草地上、在外面，有的时候偶尔还会看到出家人拿着经典走来走去在看。所以大家是很珍惜时间的，想要永不停息地探索下去，这真是稀有的盛事啊！11:53
想一想，如果没有佛菩萨、传承祖师的加持，芸芸众生中的你我如何开始？又怎能坚持这样的学程呀？所以至心感谢师长、佛菩萨、传承祖师的慈悲加持！12:10
想一想，要如果没有师父给我们讲《广论》，我们会能认识到《释量论》这部天书吗？所以感恩师父啊！12:22
也感恩那些为天书搭建了理路阶梯的传承祖师！12:27
无论如何，我们要一起相约，一定要生生世世跟随善知识学下去，一直一直地学下去！
有一天遇到法称论师，他会怎么说呢？
他会微笑吗？
好想看到他的微笑！12:54