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by Tsongkapa; with a m。 Pabongka Rinpoche; Trs。 Khen Rinpoche; Geshe Lobsang Tharchin and Micheal Roach Paper Back

Motilal Banarsidas Publishers Pvt。 Ltd。
ISBN 81…208…1712…5

Pages: 209
Dimension: 7〃 x 4。5〃

From the back of the Book:
The entire teachings of Buddhism explained in afew short pages by the greatestBuddhist master of ancient Middle Asia。
The spread of the teaching of Gautama Buddha began in India over two thousand years ago and reached perhaps its highest peak in the hidden mountain kingdom of Tibet; five centuries before our time。 The great illuminary of this renaissance of the religion of total peace was Tsongkapa (1357 … 1419)。 He inspired a movement that by the time Tibet was lost in 1959 saw nearly a million monks living in thousands of monasteries around the country。
Tsongkapa was the greatest mentator in the history of Buddhism and wrote some 10;000 pages in eloquent explanation of the entire range of the ancient Buddhist classics。 He undertook the challenge of pressing all this knowledge into a single poem。 The result was his famous Three Principal Paths; fourteen verses written for a favored student in a faraway land。
Tsongkapa's masterpiece appears here with a mentary by the illustrious Pabongka Rinpoche (1878 … 1941); generally regarded as the foremost Tibetan teacher of Buddhism during the last century。 The work has been translated by Geshe Lobsang Tharchin; one of the last Buddhist masters of old Tibet。
The cover shows a statue of Tsongkapa known as 〃Looks Like Me;〃 named from Tsongkapa's ment at the unveiling of the image。 The original stood in the great Jokang Temple of Lhasa; Tibet; and was destroyed during the Chinese invasion of 1959。

Contents:

FOREWORD

THE PRELIMINARIES
   I。     The Lama and the Word
   II。    Why Learn the Three Principal Paths?
   III。   An Offering of praise
   IV。    How to Take a Lama
   V。     A Pledge to pose the Work
   VI。    Encouragement to study

THE FIRST PATH: RENUNCIATION
   VII。   Why You Need Renunciation
   VIII。  Stopping Desire for This Life
   IX。    Stopping Desire for Future Lives
   X。     How to Know When You've Found Renunciation

THE SECOND PATH: THE WISH TO ACHIEVE ENLIGHTENMENT FOR EVERY LIVING BEING
   XI。    Why You Need the Wish for Enlightenment
   XII。   How to Develop the Wish for Enlightenment
   XIII。  How to Know When You've Found the wish for Enlightenment

THE THIRD PATH: CORRECT VIEW
   XIV。   Why You Need Correct View
   XV。    What is Correct View?
   XVI。   How to Know When Your Analysis is Still Inplete
   XVII。  How to Know When Your Analysis is plete
   XVIII。 A Unique Teaching of the 〃Implication〃 School

PRACTICE
   XIX。   Put Into Practice What You Have Learned

IN CONCLUSION
   XX。    The Conclusion of the Explanation

PRAYER
   XXI。   A Disciple's Prayer

A SECRET KEY
   XXII。  A Secret Key to the Three Principal Paths

NOTES
BIBLIOGRAPHY

Three Principal Aspects of the Path

By Ven。 Denma Locho Rinpoche; 5th October 2001Denma Locho Rinpoche

Aspect 1: Renunciation
Motivation

So when we begin the teaching with the prayer of going for refuge and then the aspiration to the highest enlightenment; that is to say; buddhahood for the sake of all sentient beings; then we recite the four…line prayer as we have just done。 So within that; as you know; we should recite; 'through the merit I receive by engaging in listening to this teaching; may I achieve buddhahood for the sake of all sentient beings'。 The lama who is giving the discourse recites 'through the merit I achieve through explaining the Dharma'。 So as we; the disciples; are not explaining the Dharma; then we needn't recite this; so we should recite 'through the merit I receive through listening to this teaching; may I achieve buddhahood for the sake of all sentient beings'。

So one of the most important things before receiving a Dharma teaching is one's motivation for receiving the teaching。 So our motivation should be one that is in accordance with the Dharma; that is to say; in accordance with the Three Jewels。 So what should our motivation be? Most of us already know; but it's good to go over that。 One should listen to the teaching with the thought 'I must achieve the highest unsurpassable enlightenment for the benefit of all sentient beings in order to lead them out of the state of dissatisfaction into one of everlasting satisfaction'。 So with this motivation one should then listen to the teachings; not rather with the motivation to gain fame or renown or some kind of strange blessings; rather one should adjust one's motivation or attitude to one of achieving the highest enlightenment for the benefit of all sentient beings。

The Benefits of Listening to the Dharma

So with regard to this attitude or motivation for receiving the teaching … initially if we understand the benefits of listening to the teaching; of receiving the Dharma discourses; then we will willingly engage in the practice of hearing the teaching; or delight in hearing the teaching。 So then we should understand this through an example: If we are engaging in some kind of worldly work; for example a business; if we understand the benefits of engaging in a certain business deal; then we will put a lot of effort into that business deal; we won't have a two…pointed mind; that is to say; we won't have doubt with regard to that deal because we will have firstly seen the benefits; understood the actual deal itself and then engaged in that action。 So in the same way when engaging in the practice of Buddhism; then initially one should understand the benefits of engaging in the Dharma practice。 So this is understood through understanding a quotation from a book which talks about the benefits of hearing the Dharma。 So within this text then it first instructs that we should delight in the practice of hearing the Dharma because through this all qualities arise。 So what is meant by this is that through engaging in the three higher trainings; we achieve the state of liberation; whether we are engaging in a lesser vehicle practice or in a greater vehicle practice; we achieve the result which is the state of liberation。 Of those three higher trainings; the most important is the one of wisdom。 So with regard to this wisdom which is crucial at the base and path and resultant level of the path; then how does this e about; how do we generate this wisdom within our mind; or within our being? We generate this through initially hearing a teaching about wisdom and then engaging in that particular practice。 So initially then; the benefits that e about through engaging in the three higher trainings … the state of liberation and so forth … all e about through initially hearing the Dharma teaching。

Then the second line from that text goes on to say that through listening; negativity; or non…virtue; is reversed。 So what this means is that through hearing the teaching; we understand what is virtuous to take up and what is non…virtuous and thus what are the objects to be abandoned。 So this is principally talking about the higher training of morality。 So here then if we talk about restraint … what is meant by 'restraint' here is the subduing of negative actions or negative states of mind。 So this again is something that is learned through hearing the teaching。 So through hearing the teaching we understand what is meant by a negative action and how to refrain from that particular action … we understand what is the base; what is the motivating factor; what is the intention with regard to the particular action or the particular karmic deed which we are going to perform and then what is meant by the rejoicing in that action afterwards。 So then if we don't understand this fourfold mode of action; then we can easily engage in negative actions; and then the ripening result of those; or the negative result of those; which will inevitably e will just be something that causes us displeasure later on。 For example; if we have not heard the Dharma teaching about the necessity of abandoning the negative action of stealing; we might engage in the practice of stealing; through borrowing something and not returning it; or we might engage in the practice of killing through being pestered by an insect; and through this we will inevitably receive the result of such actions。 If we don't want to have such unpleasant karmic results; we need to know what actions to abandon; and the only way we are going to understand what actions are to be abandoned is through hearing the Dharma teachings。 So again here then; the praise of listening to the Dharma teaching is that one will know exactly what negative actions to reverse and this is only understood through initially engaging in the practice of hearing a teaching upon that。

So then the third line talks about the higher training of concentration。 So if we talk about the mind of calm abiding; or shamatha; then this mind is one which spontaneously and effortlessly remains single…pointedly upon its object of observation。 So let's talk about the achieving of that state of mind … what does one need to initially engage in? One needs to initially understand what is meant by the object of observation; the object upon which we are going to generate this single…pointed mind; this single…pointed concentration。 Then we need to understand what are the beneficial mental factors which we need to take up; for example faith in the practice; introspection and so forth。 Then we also need to know the objects of abandonment which are abandoned by these positive attitudes; for example mental sinking; laxity and so forth。 So when we understand what is to be taken up and what is to be abandoned on this path of achieving this single…pointed mind of concentration; we will be able to engage in this particular practice of achieving a mind of calm…abiding。 So again; we only know what objects are to be taken up and what objects are to be abandoned (in this case; mind…states) through engaging in the practice of hearing the teaching about this particular mind…state; or the mind of calm abiding。 Then the last line says that in essence one achieves the state of liberation through hearing the teaching。 So here when we talk about having engaged in the practice of the three higher trainings; the natural result of that is to achieve the state of liberation。 If we look for the root cause of achieving the state of liberation; we will find that it is hearing the teaching。 So initially when one engages in the practice of hearing the teaching; then generating the various wisdoms which arise form hearing; and then contemplating the teaching; and then meditating single…pointedly on the teaching; then through having done that one generates the yogic direct perception of suchness; and then through single…pointed placement on that; one goes through the various stages and paths and achieves then the state of omniscience。 So all good qualities arise through initially engaging in the practice of hearing the teaching; thus hearing the teaching is incredibly important。

The Root Text

So after having gone through the benefits of listening to the Dharma; we should engage in the practice of listening to the Dharma teaching。 So the Dharma teaching which we are going to receive today is known as 'The Three 

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