宗喀巴_三主要道英文版及解释-第15章

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So　here　then　we　will　look　at　the　subject　（in　this　case　a　sprout）　and　the　thesis　which　is　to　be　proven　about　that　is　its　lacking　autonomous　existence　or　lacking　a　natural　inherent　existence。　So　that　is　what　is　to　be　proven　then；　and　the　reasoning；　or　the　sign；　which　is　going　to　be　set　forth；　is　that　it　is　lacking　that　natural　existence　or　autonomous　existence　because　it　is　dependent　arising。　So　here　then；　if　we　have　a　look；　we　have　three　things：　We　have　the　subject　which　is　the　sprout；　that　which　is　to　be　proven　about　it　（or　the　thesis）　–　that　it　is　lacking　natural　or　autonomous　existence；　and　then　the　sign；　or　the　reason；　for　that　–　because　it　is　a　dependent　arising。　So　the　sprout　then　is　something　which　is　dependent　arising　and　if　we　look　at　this　in　the　simplest　way　then；　it　is　something　which　es　into　existence　in　dependence　upon　its　causes　and　conditions。　So　as　it　is　a　subject　which　has　e　into　existence　in　dependence　upon　a　cause；　in　dependence　upon　a　condition；　then　it　is　not　something　which　is　existing　naturally　in　and　of　itself；　because　if　it　was　existing　in　and　of　itself　it　wouldn’t　rely　on　phenomena　other　than　itself　to　e　into　existence　because　it　would　already　be　there；　naturally　or　autonomously　existing；　it　wouldn’t　have　to　rely　upon　the　various　causes　and　conditions　which　bring　about；　or　bring　forth；　its　existence。　Thus　then　the　reasoning　of　dependent　arising　looked　at　in　this　way　…　that　the　sprout　arises　in　dependence　upon　its　causes　and　conditions　…　therefore　proves　that　the　sprout　in　and　of　itself　is　not　existing　in　such　an　autonomous　way；　but　rather　has　e　about　as　a　product　of　various　causes　and　conditions。

The　Praise　to　Dependent　Origination

So　then　this　reasoning　of　dependent　arising　is　further　elaborated　upon　in　the　prayer　by　Lama　Tsong　Khapa　called　The　Praise　to　Dependent　Origination　within　which　he　says　that　anything　that　has　arisen　in　dependence　upon　a　cause　and　a　condition　is　something　which　lacks　autonomous　existence；　and　this　understanding　is　one　which　is　most　beautiful　and　which　needs　no　further　elaboration。　So　here　then　if　we　look　at　the　object　of　our　analysis；　if　that　object　is　one　which　is　has　arisen　in　dependence　upon　objects　which　are　other　than　it；　that　is　to　say；　causes　and　conditions；　then　it　cannot　exist　in　an　autonomous；　self…existing　way。　This　is　because　if　it　were　existing　in　such　a　way　it　wouldn’t　need　to　rely　upon；　it　wouldn’t　need　to　depend　upon；　its　causes　and　conditions　which　brought　it　into　being。

Now　the　source　of　Lama　Tsong　Khapa’s　words　here　are　from　the　Rare　Stalk　sutra；　within　which　it　explains　about　how　phenomena　exist　in　a　dependent　way；　and　how　viewing　them　in　a　way　which　is　contrary　to　that；　that　is　to　say；　in　an　autonomous　way　is　then　a　false　or　a　wrong　way　of　viewing　phenomena。　So　this　goes　on　to　tell　us　that　something　which　arises　in　dependence　upon　causes　and　conditions　must　exist；　because　if　it　were　a　non…existent；　we　could　not　talk　about　it　ing　into　existence；　or　we　could　not　talk　about　it　being　generated；　so　this　has　to　be　something　which　exists。　So　if　it　is　something　that　exists；　how　does　it　exist？　So　then　it　has　e　into　existence　in　dependence　upon　its　causes　and　conditions；　so　therefore　it　has　dependently　arisen。　So　it　is　an　object　which　we　can　perceive；　it　has　dependently　arisen。

However　then　if　we　view　this　in　a　contrary　way；　that　is　to　say；　in　a　way　which　doesn’t　accord　with　that　reasoning；　that　is　to　say；　we　view　it　as　something　which　is　autonomously　existent；　then　the　third　line　tells　us　then；　this　object　which　we　are　viewing　cannot　possibly　exist　in　such　an　autonomous　way　because　it　lacks　such　natural　existence　for　the　very　reason　that　it　has　depended　upon　causes　and　conditions　to　e　into　existence；　and　that　is　proved　then　through　looking　at　the　subject　and　seeing　how　it　has　arisen　in　dependence　upon　its　causes　and　conditions。　So　if　it　something　that　has　depended　upon　others；　that　is　to　say；　something　other　than　it；　to　e　into　existence；　then　it　cannot　naturally　or　autonomously　exist　from　its　own　side。　So　cognising　this　reality　is　said　to　be　the　mind　or　the　awareness　which　destroys　the　father　…　that　is　to　say；　the　cognition　or　the　ignorance　which　understands　phenomena　in　a　wrong　or　in　a　false　manner　is　like　the　father　which　gives　rise　to　the　children　of　the　destructive　emotions。　So　if　one　negates　that；　it　is　as　if　one　has　removed　the　source　of　all　of　the　destructive　emotions。

So　dependent　arising　then　…　when　we　think　of　an　object；　if　this　object　exists　in　dependence　upon　causes　and　conditions　which　are　other　than　it；　that　is　to　say；　it　has　arisen　in　dependence　upon　those　other　causes　and　conditions；　then　there　is　no　way　that　this　object　can　exist　in　and　of　itself；　for　the　very　reason　existing　in　and　of　itself　implies　not　depending　upon　other　phenomena；　or　other　causes　and　conditions　or　whatever；　to　e　into　existence。　So　if　something　is　lacking　this　inherent　existence；　it　is　something　which　has　arisen　in　dependence　upon　its　causes　and　conditions；　for　no　naturally　existing　or　autonomous　phenomena　can　e　into　existence　in　dependence　upon　its　causes　and　conditions　because　at　the　very　time　of　those　causes　and　conditions；　this　object　must　already　exist　in　the　way　we　are　perceiving　it　to　exist；　that　is　to　say　in　the　wrong　way。　So　this　understanding　of　emptiness　then　is　mentioned　by　Aryadeva　by　saying　that　through　understanding　emptiness　in　dependence　upon　any　object；　once　we　have　understood　that　–　the　empty　nature　of　phenomena　–　at　that　moment　we　have　uprooted　the　seed　of　the　cycle　of　existence。　The　reason　for　this　is　given　–　because　the　seed　of　the　cycle　of　existence　is　the　confusion　or　the　ignorance　which　grasps　onto　autonomous　or　true　existence；　so　then　through　understanding　the　falseness　or　the　wrongness　of　that　nature；　we　have　pletely　cast　out　that　wrong　view。　Its　analogy　is　of　having　plucked　a　seed　from　the　earth　–　nothing　can　thereafter　grow　from　that；　so　in　a　similar　fashion；　no　other　confusion　can　e　through　this　mistaken　view。

So　as　is　further　mentioned　by　Aryadeva　in　the　Four　Hundred　Verses；　for　a　person　who　doesn’t　have　much　merit　or　positive　potential；　that　individual　is　one　for　whom　the　mere　speculation　of　emptiness　is　something　which　is　very　far　away　from　their　being；　from　their　mind；　in　other　words　they　are　not　really　interested　in　this　mode　of　phenomena。　However　for　somebody　who　has　a　little　more　merit；　let’s　say　that　they　have　a　doubt　towards　the　mode　of　phenomena　…　‘perhaps　there　is　natural　or　autonomous　existence；　perhaps　not’　–　let’s　say　they　have　the　doubt　which　is　known　as　the　doubt　leaning　towards　the　truth　（or　leaning　towards　the　true　meaning）　that　phenomena　don’t　have　any　inherent　existence　…　for　that　person　they　acquire　a　tremendous　amount　of　positive　potential；　just　through　that　doubt。　As　Aryadeva　mentions　in　his　book；　just　having　that　doubt　is　enough　to　tear　the　three　worlds　asunder；　that　is　to　say；　this　reasoning；　this　doubt；　which　is　tending　towards　the　fact；　is　one　which　has　the　ability　to　not　only　remove；　but　to　tear　to　shreds；　any　notion　that　the　three　worlds　exist　inherently。　Thus　one　is　able　to　remove　through　this　the　seed　of　the　cycle　of　existence；　and　through　that　then　the　whole　of　Samsara　for　that　individual　bees　something　which　is　withered　and　then　finally　non…existent。

So　then　we　need　to　continually　familiarise　ourselves　using　reasons。　Once　we　have　established　those　reasons　we　can　meditate　upon　the　ultimate　nature；　or　the　lack　of　autonomous　existence；　of　phenomena　…　this　then　is　something　which　we　need　to　prove　to　ourselves　using　the　various　reasonings。　For　example；　when　we　start　to　contemplate；　we　need　to　have　an　understanding　and　then　slowly　get　into　the　understanding　of　the　nature；　or　the　actual　mode　of　existence；　of　phenomena。　Then　when　we　start　to　have　queries　about　that；　we　can　remove　those　using　the　various　reasonings。　For　example；　if　something　has　autonomous　existence　then　it　cannot　be　something　which　arises　in　dependence　upon　something　else　because　it’s　autonomously　existing。　Another　example　we　could　use　is　that　if　it　is　a　functioning　thing；　if　it　has　natural　or　self…existence　then　it　is　not　something　which　is　brought　about　by　a　cause　and　an　effect　…　but　yet　it　is　something　that　is　brought　about　by　a　cause　and　an　effect。　So　through　using　these　jarring　reasonings　we　can　bring　ourselves　…　we　can　continually　familiarise　ourselves　with　the　actual　mode　of　phenomena。　For　somebody　then　who　has　a　doubt　about　the　ultimate　mode　or　the　ultimate　nature　of　phenomena；　for　that　person　we　can　set　the　syllogism　and　then　through　that　we　can　lead　them　into　that　correct　understanding。　So　if　we　have　some　doubt　ourselves；　then　we　can　perhaps　contemplate　that　the　subject　–　whatever　you　like　–　is　empty　of　any　autonomous　existence　because　it　is　a　dependent　arising　or　because　it　is　lacking　autonomous　existence　as　singular　or　plural；　and　through　these　kinds　of　reasonings　we　can　bring　ourselves　onto　the　path　and　using　the　former　reasonings；　continually　familiarise　ourselves　with　that。

Grasping　onto　inherent　existence

So　we　have　to　understand　how　the　mind　grasps　onto　true　existence。　We　have　already　spoken　about　how　phenomena　lack　any　kind　of　natural　or　autonomous　existence；　so　we　have　to　have　a　look　then　at　the　mind　which　grasps　onto　autonomous　existence；　that　is　to　say；　a　mind　which　grasps　onto　inherent　existence；　and　the　trouble　which　is　brought　about　through　entertaining　such　a　mind。　So　then　this　is　clearly　explained　in　Chandrakirti's　book　where　he　says　that　initially　what　happens　is　we　have　a　view　of　self　or　'I'；　and　in　dependence　upon　this　we　generate　a　feeling　of　possessiveness　…　for　example　'my　head'；　'my　arms'；　'my　possessions'；　'my　enjoyment'　and　so　forth。　Then　in　dependence　upon　that　view　of　possessiveness；　when　we　engage　with　various　objects；　what　we　find　is　then　mind　grasping　onto　the　true　pleasure　which　we　perceive　to　be　existing　from　the　side　of　the　object　give　rise　to　attachment　towards　such　seemingly　true　or　autonomous　existence；　and　quite　the　reverse　on　the　other　side　…　for　example　when　a　seemingly　antithesis　for　our　pleasure　es　before　us；　our　reaction　towards　that　is　of　repulsion；　we　want　to　get　rid　of　that；　we　are　pletely　averse　to　that　object。　When　we　have　those　minds　then　of　attachment　and　aversion　we　have　generated　the　destructive；　or　the　disturbed；　emotions　in　our　being；　or　in　our　mind；　and　once　they　have　arisen　and　we　engage　in　actions　in　dependence　upon　those；　we　are　developing　negative　karmic　seeds　within　our　mental　continuum；　or　mind。　Having　brought　about　those　negative　karmic　seeds；　having　planted　those　negative　karmic　seeds；　the　result　of　those　are　something　which　is　definitely　going　to　be　experienced　by　us　in　the　future。

As　they　are　going　to　be　experienced　in　the　future；　how　are　they　going　to　be　experienced　then？　They　are　going　to　be　experienced　as　none　other　than　existence　within　the　cycle　of　existence。　So　Chandrakirti's　book　then　tells　us　how　initially　sentient　beings　have　a　notion　of　an　autonomously　existing　'I'。　That　is　to　say；　we've　spoken　a　lot　about　how　phenomena　lack　such　autonomous　existence　or　true；　from　its　own　side；　existence　and　how　phenomena　（when　we　use　the　self　as　the　object　of　our　discussion）　exists　merely　as　a　nominal　designation　on　the　five　aggregates　…　so　grasping　onto　i