宗喀巴_三主要道英文版及解释-第12章

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to　achieve　that；　and　the　reason　…　to　liberate　all　sentient　beings　from　suffering　and　the　causes　of　suffering。

So　then　if　we　contemplate　the　Buddha　–　what　is　it　about　the　Buddha　that　has　the　ability　to　release　all　sentient　beings　from　suffering？　So　if　we　look　at　the　qualities　of　the　Fully　Enlightened　One；　we　can　look　at　the　qualities　of　the　body；　the　speech；　the　mind　and　the　enlightened　activity。　For　example　with　regard　to　the　physical　form　of　the　One　Thus　Born；　then　we　have　the　thirty　two　major　and　eighty　minor　marks；　the　mere　sight　of　which　causes　liberation。　Then　we　have　the　inconceivable　speech。　So　it　is　said　that　if　a　hundred　people　in　their　own　languages　ask　a　hundred　different　questions；　each　and　every　one　of　them　will　be　satisfied　with　regard　to　the　answer　they　receive　from　one　utterance　from　the　enlightened　speech　of　the　Fully　Awakened　One。　And　with　regard　to　the　mind；　there　is　a　division　of　knowledge　and　love。　So　with　regard　to　knowledge：　in　a　single　instant；　the　Fully　Awakened　One　knows　all　actions；　all　dharmas；　of　the　past；　the　present　and　the　future　simultaneously。　And　with　regard　to　love：　Viewing　all　sentient　beings　in　an　equal　fashion；　regardless　of　those　beings'　views　toward　the　Fully　Awakened　One；　whether　they　be　massaging　perfume　into　one　of　the　hands　or　cutting　the　other　hand　with　a　sword；　then　the　Buddha　himself　views　all　sentient　beings　as　a　mother　views　her　only　child。　And　with　regard　to　the　enlightened　activity　…　the　enlightened　activity　is　one　which　is　pletely　limitless　and　spontaneously　works　to　bring　about　the　benefit　of　sentient　beings。　So　this　state　of　existence；　this　state　of　Buddhahood；　is　that　which　one　strives　to　achieve　so　as　to　be　able　to　bring　about　the　benefit　of　all　sentient　beings。　This　is　what　is　known　as　the　'king…like'　bodhicitta；　'king'　in　the　sense　that　a　king　can　decree　laws　and　so　forth　which　will　bring　about　benefit　to　his　subjects；　so　in　the　same　way　if　one　achieves　this　status；　one　can　bring　about　the　benefit　of　all　sentient　beings。

Exchanging　self　for　others

We　have　gone　through　the　six　cause　and　one　effect　method　of　generating　the　awakened　mind；　but　there　is　also　another　method　of　generating　such　a　mind　aspiring　to　highest　enlightenment；　which　es　through　Manjushri　and　Shantideva　and　such　masters。　This　is　known　as　'the　equalising　and　exchanging　of　self　for　others'。　So　it　is　said　that　through　this　contemplation；　one　necessarily　meditates　upon　the　six　cause　and　one　effect。　However　if　one　contemplates　the　six　cause　and　one　effect　method　of　generating　the　awakened　mind；　it　doesn't　necessarily　follow　that　one　engages　in　the　practice　of　equalising　and　exchanging　self　for　others；　so　there　is　a　difference　there。

So　then　the　starting　point　is　to　develop　a　mind　which　views　all　sentient　beings　as　being　equal　–　equal　in　the　sense　of　all　sentient　beings　wanting　happiness　and　all　sentient　beings　wising　to　avoid　suffering。　What　follows　then　is　the　meditation　of　giving　and　taking；　where　one　visualises　taking　upon　oneself　the　suffering　of　others　and　then　giving　one’s　qualities　to　others。　Although　this　in　and　of　itself　is　not　the　main　purpose　of　this　profound　meditation　technique　…　the　profundity　here　then　es　about　through　changing　one’s　attitude

…through　contemplating　this　mistaken　attitude　and　this　beneficial　attitude；　one　can　truly　engage　in　this　particular　practice　through　changing　one's　attitude　towards　oneself　and　others。

The　exalted　remembering　the　kindness　of　sentient　beings

In　order　to　develop　this　mind；　one　needs　remembering　the　kindness　of　others　in　an　exalted　way。　This　is　to　say　that　one　doesn't　just　dwell　upon　the　kindness　which　was　shown　to　one　in　a　previous　existence　where　one　had　the　parental　relationship　with　a　particular　individual；　but　rather　what　one　dwells　upon　is　that　all　sentient　beings　at　all　times　are　being　useful　and　kind　to　us。　If　we　consider　our　enjoyments；　for　example　the　clothes　we　wear　…　if　we　have　a　nice　woollen　sweater　that　keeps　us　warm；　then　let　us　consider　where　this　sweater　came　from：　Initially　the　wool　had　to　e　from　a　sheep　which　was　kept　by　a　farmer；　then　there　was　the　sheep…shearer　who　took　the　wool；　then　the　wool　was　cleaned；　then　the　wool　was　made　into　spinning　wool；　then　from　that　wool　a　sweater　was　made　which　was　then　dyed；　then　taken　to　a　shop；　then　sold　to　us；　and　then　we　can　enjoy　this　sweater。　So　through　the　kindness　of　many　individuals　in　the　manufacture　of　our　sweater　then　we　are　able　to　enjoy　this　product。

So　in　the　same　way　when　we　eat　food；　whether　it　be　rice　or　barley　or　whatever；　then　that　doesn't　just　e　from　nowhere　or　just　e　from　the　cook　that　has　put　it　on　a　plate　for　us。　Rather　if　we　consider　that　a　field　has　to　be　sown；　a　field　has　to　be　ploughed；　then　the　seed；　whether　it　be　rice　or　barley；　has　to　be　sown；　then　the　crop　has　to　be　taken　care　of　（watered；　fertilised　and　so　forth）；　then　has　to　be　harvested；　then　the　chaff　has　to　be　taken　away；　and　then　the　rice　is　processed；　then　it's　packaged；　then　it's　taken　to　a　shop；　then　it's　put　on　the　shelf；　then　we　are　able　to　take　that　from　the　shelf　and　then　cook　it。　So　all　along　the　way；　there　are　countless　kind　individuals　who　are　aiding　us　to　enjoy　these　products；　countless　individuals　involved　in　their　production。　So　then　one　contemplates　their　kindness　in　aiding　us　to　enjoy　various　products。　So　through　this　contemplation；　we　develop　the　exalted　remembering　the　kindness　of　sentient　beings。　This　is　extremely　important　and　without　this；　it　is　very　difficult　to　actually　engage　in　the　main　part　of　this　pith　instruction　or　meditation。

This　is　the　same　for　any　situation　in　which　we　find　ourselves。　For　example；　now　we　are　all　sitting　here　enjoying　the　Dharma　teaching　in　this　beautiful　building。　So　this　building　didn't　e　from　nowhere　and　it　certainly　didn't　e　about　through　our　efforts。　Rather　countless　individuals　in　the　past　…　hundreds　or　perhaps　even　thousands　…　were　involved　in　the　planning　of　this　building；　the　building　of　the　foundations；　then　of　the　actual　building　itself；　putting　the　windows　in　and　whatever　…　so　that　now　we　can　just　e　to　this　building　and　enjoy　the　Dharma　teaching　which　Rinpoche　is　giving。　But　if　we　contemplate　that　hundreds　or　thousands　of　individuals　have　been　instrumental　in　bringing　about　this　Dharma　talk　we　are　now　enjoying　…　it's　not　just　those　of　us　who　are　assembled　here；　rather　hundreds　and　thousands　of　kind　mother　/　father　sentient　beings　have　aided　us；　whether　knowingly　or　not；　in　the　past　by　having　built　this　court…house。

So　all　of　our　enjoyments　are　brought　about　through　the　kindness　of　sentient　beings。　Our　body　came　into　existence　through　the　bined　efforts　of　our　mother　and　father　and　the　union　of　the　white　and　red　fluids。　Then　everything　we　own；　every　possession　which　we　have；　came　into　existence；　came　into　our　possession；　through　the　kindness　of　sentient　beings。　In　fact　everything　we　can　imagine　came　into　being　through　the　kindness　of　other　sentient　beings　…　so　thus　we　should　contemplate。

The　faults　of　self…cherishing　and　the　benefits　of　cherishing　others

So　then　after　this　contemplation；　we　need　to　bring　to　mind　the　next　step　which　is　contemplating　on　the　faults　of　self…cherishing　and　the　benefits　of　cherishing　others　more　than　oneself。　So　it　is　said　that　self…cherishing　leads　one　by　the　head；　as　it　were；　into　all　kinds　of　dissatisfaction　or　suffering。　So　let　us　understand　what　is　meant　by　self…cherishing：　If　we　think　of　certain　situations　which　we　might　find　ourselves　in　…　let　us　say　we　want　to　have　some　particular　object；　a　table　or　whatever。　Then　if　we　don't　have　the　money　to　purchase　such　an　item；　then　really　wanting　the　best　for　ourselves　and　thinking　that　this　'best'　will　only　be　achieved　through　having　such　an　object　（in　this　instance；　the　table）；　then　we　will　engage　in　the　practice　of　stealing。　Then；　wishing　the　best　for　ourselves；　we　may　think　that　if　we　kill　an　enemy　we　may　have　greater　status　or　greater　peace　or　whatever　…　then　we　may　engage　in　the　practice　of　killing　another；　purely　through　wishing　to　have　the　best　for　ourselves。　Again　for　example；　we　might　wish　somebody　to　perform　an　action　for　us；　and　in　order　to　bring　that　about；　we　may　confuse　that　person　or　lie　to　that　person　so　that　they　engage　in　such　a　negative　action；　through　which　we　might　engage　in　some　temporary　benefit。

But　in　all　three　of　these　examples；　through　wishing　the　best　for　ourselves；　what　we　have　generated　is　negative　karma；　the　ripening　results　of　which；　that　is　to　say　rebirth　in　the　lower　realms　of　existence；　are　thus　to　be　experienced　in　the　future。　Thus　it　is　said　that　this　attitude　…　wishing　the　best　for　oneself；　cherishing　oneself　above　everything　else　…　is　that　which　is　going　to　lead　one　to　into　all　states　of　dissatisfaction　And　then　cherishing　others　more　than　oneself　is　said　to　be　the　basis　or　the　ground　of　all　good　qualities。　So　if　we　talk　from　the　point　of　view　of　generating　the　various　spiritual　grounds　and　paths；　whether　they　be　of　the　greater　or　the　lesser　vehicles；　all　of　this　es　about　through　relating　with　others　in　a　positive　way。　For　example；　if　we　wish　to　engage　in　the　practice　of　the　various　perfections　…　the　perfection　of　giving　then　is　only　possible　through　the　kindness　of　others。　Then　if　we　talk　about　engaging　in　the　practice　of　morality；　which　is　the　cause　of　achieving　human　existence　…　this　is　only　possible　through　relations　with　others。　So　we　can　see　that　all　good　qualities；　all　positive　karmas；　are　brought　about　through　viewing　one's　kind　parent　sentient　beings　in　a　positive　light；　and　thoroughly　ridding　oneself　of　wanting　the　best　for　oneself；　of　this　self…cherishing　attitude。

So　these　qualities　are　enumerated　in　great　detail　in　Shantideva's　book　The　Guide　to　the　Bodhisattva's　Way　of　Life　（Bodhicaryavatara）　where　he　says　that

　　　　All　happiness　and　joy　in　the　world　es　about　through　cherishing　others；
　　　　whereas　all　suffering　in　the　world　es　about　through　cherishing　oneself。

So　as　we　have　seen；　having　this　attitude　which　puts　oneself　above　all　others　is　one　which　is　just　going　to　lead　one　to　engage　in　negative　actions；　the　ripening　results　of　which　are　nothing　but　that　which　one　is　trying　to　escape　…　the　state　of　dissatisfaction　The　Bodhicaryavatara　gives　manifold　reasonings　for　the　benefit　of　cherishing　others　and　how　terrible　it　is　to　engage　in　this　attitude　which　holds　oneself　above　others。　And　in　essence　it　concludes　with

　　　　What　need　is　there　for　many　words？
　　　　Full　enlightenment　es　about　through　the　attitude　of　cherishing　others；
　　　　whereas　all　states　of　woe　e　about　through　cherishing　oneself。

So　we　can　see　through　this　last　quotation　that　the　state　of　Buddhahood　with　the　incredible　qualities　which　are　contained　therein；　es　about　solely　through　cherishing　others；　whereas　all　the　states　of　suffering；　in　their　various　forms；　e　about　through　this　self…cherishing　attitude。

So　if　we　wish　to　achieve　positive　states；　positive　qualities；　then　we　should　engage　in　this　attitude　of　cherishing　others；　and　if　we　wish　to　thoroughly　abandon　the　causes　of　ddissatisfaction　then　we　should　thoroughly　understand　what　is　meant　by　self…cherishing；　then　contemplate　the　faults　of　that　and　then　strive　to　change　that　attitude。

So　these　quintessential　instructions　…　the　six　cause　and　one　effect；　and　this　equalising　and