宗喀巴_三主要道英文版及解释-第17章

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various　pure　lands　and　so　forth　…　so　all　of　these　experiences；　all　these　places；　e　about　through　the　infallible　nature　of　cause　and　effect。　'Cause　and　effect'　here　then　…　when　all　the　causes　are　gathered　for　a　result　it　is　very　difficult　to　stop　that　result　ing。　So　it　is　also　possible　to　remove　negative　causes；　that　is　to　say；　negative　karmas；　through　the　various　practices　which　are　set　forth　and　then　through　that　avert　such　a　drastic　event；　but　when　all　the　causes　and　conditions　are　in　place；　then　it　is　very　difficult　to　avert　such　an　effect。

So　with　regard　the　cycle　of　existence；　if　one　engages　or　encourages　the　play　of　the　destructive　emotions；　and　the　cause　of　Samsara；　that　is　to　say　the　truth　of　origin；　the　truth　of　the　cause　of　Samsara；　it　is　very　difficult　to　bring　about　an　end　to　the　cycle　of　existence。　And　with　regard　then　to　achieving　the　truth　of　final　cessation　…　if　one　is　an　individual　who　is　fully　qualified　in　meditating　upon　the　ultimate　nature　of　phenomena；　that　is　to　say；　the　empty　nature　of　phenomena；　and　then　through　that　generates　the　truth　of　the　path；　then　it　will　be　very　difficult　to　stop　the　truth　of　that　…　which　is　the　truth　of　cessation。　So　then　understanding　the　mode　of　the　true　nature　of　phenomena　destroys　all　false　perceptions。　So　here　'false　perceptions'　refers　to　grasping　at　objects　as　existing　as　something　which　they　aren't；　and　then　through　removing　that；　generating　the　wisdom　which　cognises　that　as　something　other；　that　is　to　say；　as　naturally　empty　of　that　false　mode　of　existence。　Then　that　individual　is　one　who　is　said　to　have　entered　the　path　that　pleases　the　Enlightened　One；　or　the　Buddha。

The　next　stanza　reads：

　　　　Appearances　are　infallible　dependent　origination；
　　　　voidness　is　free　of　assertions。
　　　　As　long　as　these　two　understandings　are　seen　as　separate；
　　　　one　has　not　yet　realised　the　intent　of　the　Buddha。　

So　here　then　there　are　two　understandings　…　first　of　all　that　appearances　（whatever　appears　to　our　five　senses）　are　dependently　originated；　they　have　arisen　in　dependence　upon　something　other　than　them；　and　then　the　voidness；　or　the　empty　nature；　of　that　object。　If　they　are　seen　as　something　lacking　a　single　entity；　that　is　to　say；　lacking　a　single　unity；　then　one　is　perceiving　them　in　a　wrong　fashion；　because　these　two　（what　is　written　here　as）　two　ways　of　existing　of　phenomena　are　in　actuality　one　entity。　So　then　seeing　them　as　other　that　is　not　the　intent　of　the　Buddha；　so　whilst　one　is　seeing　them　in　such　a　way　one　has　not；　as　the　text　says；　realised　the　intent　of　the　Enlightened　One。

The　next　stanza　reads：

　　　　When　these　two　realisations　are　simultaneous　and　concurrent；
　　　　from　a　mere　sight　of　infallible　dependent　origination
　　　　es　certain　knowledge　that　pletely　destroys　all　modes　of　mental　grasping。
　　　　At　that　time；　the　analysis　of　the　profound　view　is　plete。

So　here　then　when　one　has　these　two　realisations　of　dependent　arising　and　emptiness　arising　simultaneously　within　one's　mind　…　from　just　seeing　the　sight；　as　it　is　said　here；　of　infallible　dependent　arising　…　through　cognising　the　emptiness　at　the　same　time　as　that　es　the　'certain　knowledge'　…　'certain'　with　regard　to　the　actual　mode　of　phenomena；　and　then　through　that　understanding　of　the　correct　or　the　true　way　or　natural　way　of　existence　es　the　negation；　or　the　removal；　of　the　grasping　onto　autonomous　existence；　and　then　through　this　negation；　one　arrives　at　the　state　where　the　basis　for　the　destructive　emotions　has　been　destroyed；　so　as　the　text　says　'　es　certain　knowledge　that　pletely　destroys　all　modes　of　mental　grasping'。　So　at　that　time　then；　one's　analysis　of　the　profound　view；　that　is　to　say；　the　view　of　emptiness；　is　plete。

So　the　next　stanza　reads：

　　　　Appearances　clear　away　the　extreme　of　existence；
　　　　voidness　clears　away　the　extreme　of　non…existence。
　　　　When　you　understand　the　arising　of　cause　and　effect　from　the　viewpoint　of　voidness；
　　　　you　are　not　captivated　by　either　extreme　view。

So　here　then　it's　a　rather　unique　presentation　because　if　we　look　below　the　Prasangika　Madhyamika　philosophical　school　we　find　that　the　majority　of　the　other　schools　use　appearances　to　prove　existence；　but　here　we　are　clearing　away　that　very　notion　of　existence　by　appearance。　The　reasoning　set　forth　here　is　that　if　something　appears　to　our　senses；　or　to　our　consciousness；　at　the　moment　that　appears；　we　understand　that　object　in　a　causal　way；　that　is　to　say；　it　appears　as　an　object　because　there　is　an　object　possessor；　it　appears　in　a　certain　way　because　of　certain　causes　and　conditions。　So　we　are　seeing　that　object　as　an　object　which　is　lacking　any　kind　of　autonomous　existence。　Thus　just　through　the　object　appearing　to　our　mind；　any　notion　of　the　object　existing　in　and　of　itself　bees；　as　the　text　reads；　cleared　away；　or　removed。

Then　'voidness　clears　away　the　extreme　of　non…existence'　…　so　here　then　'voidness　clearing　away　the　extreme　of　non…existence'　…　what　is　meant　by　that　is　in　order　for　us　to　talk　about　the　emptiness　of　something；　that　'something'　has　to　exist　as　the　basis　of　our　discussion；　or　analysis。　So　for　example；　if　we　use　the　example　of　a　sprout　…　and　a　sprout　being　empty　of　inherent　existence　…　the　basis　upon　which　we　are　going　to　prove；　or　set　forth；　emptiness　is　the　sprout；　and　it　is　negating　a　false　perception　of　that　sprout；　and　through　that；　we　negate　that　false　perception。　We　cannot　talk　about　the　emptiness　of　a　non…existent　phenomena；　for　example　saying　the　emptiness　of　the　horn　of　a　rabbit；　or　the　emptiness　of　the　child　of　a　barren　woman；　because　for　that　we　don't　have　any　basis　on　which　to　prove　emptiness。　If　there　is　no　basis　upon　which　to　prove　the　lack　of　or　the　emptiness　of　a　false　perception　then　we　cannot　possibly　prove　that。　So　then　the　text　reads　'when　you　understand　the　arising　of　cause　and　effect　from　the　viewpoint　of　voidness'　（that　is　to　say　when　you　understand　these　two　simultaneously）　'you　are　not　captivated　by　either　view。'　'Either　view'　here　then　referring　to　the　extremes　of　permanence；　or　annihilation　…　'permanence'　referring　to　the　ignorance　or　confusion　which　grasps　at　true　or　autonomous　existence；　or　in　simpler　terms　grasps　on　to　the　object　which　we　are　trying　to　negate；　and　then　the　extreme　of　'annihilation'　…　which　has　cut　away　too　much；　too　much　so　that　there　is　no　ability　for　the　workings　of　cause　and　effect　and　so　forth。

Encouragement　to　practice

The　final　stanza　of　the　root　text　reads：

　　　　Son；　when　you　realise　the　keys　of　the　principles　of　the　path；
　　　　depend　on　solitude　and　strong　effort　and　quickly　reach　the　final　goal。

So　this　is　an　exhortation　to　engage　in　the　practice　of　these　three　important　parts　of　spiritual　practice　through　depending　upon　living　in　a　quiet　…　or　living　in　solitude　and　then　exerting　great　effort　with　the　practice　of　these　three　important　points。　'Quickly　reaching　the　final　goal'　refers　to　achieving　the　various　states　of　nirvana。　And　then　we　see　in　the　last　line　in　Tibetan　（but　it　is　the　first　line　in　English）　…　'Son；　when　you　realise　the　keys'　…　'Son'　here　then　is　a　term　which　refers　to　Ngawang　Drakpa；　who　was　a　disciple　of　Lama　Tsong　Khapa；　the　author　of　this　text；　and　because　he　was　such　a　close　disciple；　Lama　Tsong　Khapa　referred　to　him　as　being　like　his　child。

Dedicating　merit

So　then　we　e　to　the　conclusion　of　our　time　together。　I　have　offered　you　this　abbreviated　mentary　on　The　Three　Principal　Aspects　of　the　Path　and　you　have　listened　to　this；　so　all　of　us　have　gathered　some　positive　potential；　or　merit；　and　now　it　is　extremely　important　to　dedicate　this　merit。　So　what　should　be　the　object　towards　which　we　are　dedicating　this　merit？　So　nowadays　in　the　world　there　are　a　lot　of　problems；　we　are　living　in　a　very　degenerate　time；　so　it　would　be　good　if　we　could　direct　our　positive　potential　towards　the　well…being　of　all　other　sentient　beings；　to　the　joy　and　bliss　of　others。

And　with　regard　to　the　Buddhadharma　…　which　Shantideva　mentions　in　The　Bodhicaryavatara　is　like　the　cool　nectar　which　quells　the　heat　of　the　sufferings　of　sentient　beings　…　then　for　this　holy　Dharma　to　spread　in　the　ten　directions。　And　in　order　for　the　Dharma　to　spread　in　the　ten　directions　depends　upon　those　who　are　renowned　as　the　upkeepers　of　the　Dharma；　so　then　we　should　pray　for　the　long　life　of　such　luminaries　as　His　Holiness　the　Dalai　Lama；　and　the　person　who　is　in　charge　of　all　the　FPMT　centres；　Lama　Zopa　Rinpoche；　we　should　pray　for　his　long　life　and　also　that　all　his　exalted　wishes；　especially　the　building　of　the　huge　Maitreya　statue；　be　acplished　quickly；　because　as　you　may　know；　Rinpoche　has　a　lot　of　obstacles　with　the　building　of　the　statue；　so　it　would　be　excellent　if　we　could　dedicate　our　positive　potential　towards　fulfilling　Rinpoche's　wishes。　So　then　in　essence；　dedicating　the　merit　towards　the　spreading　of　the　Dharma　and　then　in　addition　to　that　to　the　benefit　and　the　bliss　of　all　sentient　beings。　So　it's　not　that　we　recite　a　prayer　and　then　instantly　everything　bees　fine；　but　rather　it　may　help　if　we　dedicate　our　positive　potential　in　such　directions；　so　it's　an　excellent　practice　if　we　do　that。　And　as　I　mentioned　earlier　then；　the　dedication　of　merit　is　extremely　important　because　without　it；　there　is　every　chance　that　we　could　fall　into　some　state　of　negative　emotion　and　then　through　that；　destroy　our　roots　of　virtue。　So　it's　important　then　to　continually　make　these　roots　of　virtue　and　merit；　and　then　to　continually　strive　to　recognise　and　then　abandon　negative　states　of　mind。