宗喀巴_三主要道英文版及解释-第3章

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


seless；　that　is　to　say；　we　need　to　understand　how　phenomena　actually　exist　and　how；　perceiving　them　in　a　wrong　way；　we　develop　these　destructive　emotions　and　then　through　having　brought　about　these　destructive　emotions；　we　engage　in　action；　the　result　of　which　is　the　wheel　of　existence；　that　is　to　say；　the　state　of　dissatisfaction。　If　we　look　at　action　and　destructive　emotions　in　and　of　themselves；　then　we　find　that　the　strongest　of　the　two　is　the　destructive　emotions。　If　we　look　at　the　destructive　emotions；　then　we　find　in　the　various　college　text　books　that　there　are　two　kinds；　that　is　to　say；　the　root　and　then　the　secondary　destructive　emotions；　but　whether　it　be　root　or　secondary；　these　destructive　emotions　are　emotions　which　cause　us　to　have　an　unpeaceful　or　disturbed　mind。　So　those　states　of　mind　are　those　which　we　are　seeking　to　abandon　through　uprooting　the　root　of　those　destructive　emotions；　that　is　to　say；　wrong　view。　So　that　which　is　going　to　uproot　the　wrong　view　is　the　correct　view　which　is　taught　here　in　the　third　line　…　'the　entrance　for　the　fortunate　ones　who　desire　liberation'。　'Entrance'　here　then　referring　to　the　path　which　one　has　to　engage　in　if　one　wants　to　achieve　liberation；　that　is；　the　removal　of　the　destructive　emotions　and　the　actions　which　e　about　through　that。

Then　the　last　line　in　the　Tibetan　which　is　the　first　in　English　is　'I　will　explain　as　well　as　I　am　able'。　So　through　this　we　see　that　Je　Rinpoche　was　a　very　humble　individual。　He　in　fact　was　an　incredibly　learned　person；　so　he　could　easily　have　written　'I　am　going　to　explain　the　subject　matter　better　than　others　or　in　a　different　way　to　others'　but　rather　than　that　he　wrote　'I　will　explain　as　much　as　I　can；　as　well　as　I　am　able'；　then　he　went　on　to　give　the　rest　of　the　verse。　So　this　clearly　shows　that　Lama　Tsong　Khapa　himself　was　a　very　humble　individual　who　always　took　a　low　status。

The　Cycle　of　Existence

So　that　concludes　the　promise　to　pose　the　text。　The　next　stanza　is　a　request　to　listen　well　to　the　teaching　which　is　to　follow。　So　in　English　it　reads：

　　　　'Listen　with　clear　minds　you　fortunate　ones
　　　　who　direct　your　minds　to　the　path　pleasing　to　the　Buddha；
　　　　who　strive　to　make　good　use　of　leisure　and　opportunity
　　　　and　are　not　attached　to　the　joys　of　samsara。'　

'Not　attached　to　the　joys　of　samsara'　here　refers　to　having　turned　away　from　the　pleasures　in　which　one　may　indulge　in　the　wheel　of　existence；　that　is　to　say；　samsara。　So　having　gained　precious　human　existence　which　is　adorned　with　leisure　and　opportunity；　then　engaging　with　effort　in　the　practice　of　the　path；　then　to　make　use　of　this　human　opportunity　which　we　now　have　in　our　hands　by　directing　our　minds　to　the　path　which　is　pleasing　to　the　Buddha。　Here　'pleasing　to　the　Buddha'　means　the　path　of　the　greater　vehicle；　that　is　to　say；　having　engaged　with　effort　in　the　practice　of　generating　the　mind　aspiring　to　highest　enlightenment　for　the　benefit　of　all　sentient　beings；　and　then　engaging　single…pointedly　in　that　practice；　thus　the　path　which　is　pleasing　to　the　Buddha。　Then　for　the　disciples　listening　to　the　discourse　then　…　'listen　with　clear　minds　you　fortunate　ones'　…　'fortunate'　in　the　sense　of　having　e　into　contact　with　this　particular　teaching　and　then　engaging　in　the　practice　thereafter。

So　then　the　next　stanza　of　the　text　reads：

　　　　Those　with　bodies　are　bound　by　the　craving　for　existence；
　　　　without　pure　renunciation　there　is　no　way
　　　　to　still　attraction　to　the　pleasures　of　samsara。
　　　　Thus　from　the　outset；　seek　renunciation。'

So　this　stanza　then　teaches　us　that　initially　one　should　strive　to　generate　a　mind　which　is　turned　away　from　the　world；　that　is　to　say；　a　mind　which　is　free　from　seeking　the　pleasures　of　the　cycle　of　existence；　so　one's　attraction　to　those　fetters　have　been　reversed　and　thus　one　is　striving　in　the　opposite　direction；　that　is　to　say；　striving　to　achieve　release　from　the　cycle　of　existence。　If　one　initially　doesn't　seek　release　from　the　cycle　of　existence；　one　isn't　going　to　be　able　to　get　out　of　the　cycle　of　existence；　one　isn't　going　to　find　any　release　from　the　cycle　of　existence　within　that。　So　initially　one　should　seek　renunciation　from　that　cycle　of　existence。　So　as　the　text　tells　us；　'without　pure　renunciation；　there　is　no　way　to　still　attraction　to　the　pleasures　of　samsara'；　thus　one　will　not　be　able　to　turn　away　from　the　pleasures　of　samsara；　therefore　one　will　still　be　trapped　within　that。　So　the　first　line　reads　'those　with　bodies　are　bound　by　the　craving　for　existence'　…　'those　whose　bodies'　then　refers　in　particular　to　human　beings　who　are　bound　by　this　craving　for　existence。　So　this　craving　is　one　which　has　to　be　reversed　before　one　can　really　start　out　on　the　path　of　liberation。

Contemplation　on　the　Preciousness　of　Human　Existence

So　then　the　next　stanza　reads：

　　　　Leisure　and　opportunity　are　difficult　to　find；
　　　　there　us　no　time　to　waste。
　　　　Reverse　attraction　to　this　life；　reverse　attraction　to　future　lives。
　　　　Think　repeatedly　of　the　infallible　effects　of　karma
　　　　and　the　misery　of　this　world。　

So　here　then　we　are　taught　about　renunciation；　renunciation　away　from　initially　this　life　and　then　subsequently　from　future　lives；　so　two　kinds　of　renunciation　are　thus　taught。　So　with　regard　to　the　first　practice　of　turning　one's　mind　from　this　life；　one　can　bring　about　this　change　in　one's　attitude　through　reflecting　on　the　preciousness　of　human　existence；　precious　human　rebirth；　and　then　through　the　impermanence　of　human　life。　So　through　these　kind　of　contemplations　and　the　contemplation　of　action　（cause　and　effect）；　one　can　turn　one's　mind　away　from　the　pleasures　of　this　life　and　bring　to　mind　the　future　lives　which　are　yet　to　e。　So　the　basis　on　which　we　can　do　this　kind　of　contemplation　is　our　human　existence；　that　is　to　say　our　precious　human　rebirth　which　we　now　possess；　a　life　of　leisure　and　opportunity；　which　the　text　then　tells　us　are　difficult　to　find。　So　if　we　want　to　quote；　for　example；　from　Lama　Tsong　Khapa's　works；　then　we　read　that　this　human　existence　is　more　precious　than　a　wish…fulfilling　gem。　So　how　is　it　more　precious　than　that　gem？　In　the　worldly　sense；　if　we　have　a　wish…fulfilling　gem；　if　we　polish　it；　and　put　it　atop　a　pole　then　whatever　prayers　we　make　to　this　wish…fulfilling　gem　are　instantly　fulfilled；　through　which　we　can　have　all　the　riches　and　enjoyments　in　one　lifetime。　But　with　regard　to　future　lifetimes；　there　is　nothing　we　can　take　with　us。　It　is　only　in　dependence　upon　this　kind　of　human　existence　which　we　have　now　that　we　can　put　ourselves　in　a　position　where　we　will　achieve　the　status　of　human　being　or　god　in　the　future；　or　if　we　so　wish；　the　various　kinds　of　liberation；　that　is　to　say；　the　greater　and　the　lesser　vehicle　liberations　from　the　cycle　of　existence。　This　can　all　be　brought　about　only　through　dependence　upon　the　support　of　precious　human　existence　which　is　more　precious　than　the　wish…fulfilling　gem　in　that　we　can　fulfil　our　future　aims　through　and　in　dependence　upon　this　precious　human　existence。　Then　it　says　that　this　human　existence　is　something　which　is　difficult　to　find。　So　here　then　we　should　understand　why　it　is　difficult　of　find；　and　this　we　can　understand　through　two　key　points；　that　is　to　say；　difficult　to　find　because　its　cause　is　difficult；　and　through　an　example。　So　initially　then　through　an　example：　In　the　sutras　we　read　that　the　Buddha　was　once　asked　'What　is　the　difference　between　beings　in　the　higher　realms　and　those　in　the　lower　realms？'　So　to　answer　this　the　Buddha　put　his　finger　in　the　earth　and　said　'the　amount　of　dust　which　I　have　on　my　fingertip　symbolises　those　beings　in　the　pleasurable　states；　or　the　states　of　bliss；　whereas　all　the　other　grains　of　sand　and　dust　which　are　on　the　face　of　the　earth　resemble　those　who　are　in　the　unfortunate　states；　or　the　states　of　suffering　and　misery'。　So　through　that　example　we　can　see　that　having　an　existence　which　is　within　this　fingertip　of　dust；　that　is　to　say；　in　the　realms　of　bliss；　or　the　higher　realms；　is　something　extremely　difficult　to　achieve；　whereas　if　we　look　all　around　us　it's　impossible　even　to　count　the　amount　of　dust　one　might　e　into　contact　with　in　the　street；　something　which　is　pletely　uncountable。　Then　with　regard　to　the　cause；　the　cause　is　principally　to　guard　ethical　behaviour。　So　this　is　the　root　cause　and　this　needs　to　be　supplemented　with　the　practice　of　the　six　perfections　and　plemented　by　stainless　prayers。　So　we　might　think　that　if　we　don't　keep　virtuous　or　ethical　behaviour　but　rather　engage　in　the　practice　of　the　six　perfections　we　may　achieve　some　higher　existence　as　a　human；　but　as　Nagarjuna　mentions　in　his　book；　what　we　find　is　that　wealth　es　about　through　the　practice　of　the　perfection　of　giving；　while　the　states　of　bliss　（that　is　to　say；　the　higher　realms　of　existence　humans；　gods　and　so　forth）　e　about　through　engaging　in　the　practice　of　ethical　conduct。　This　is　mented　upon　by　Chandrakirti　in　his　book　'Entrance　to　the　Middle　Way'　when　he　says　that　through　engaging　in　the　practice　of　generosity；　it　doesn't　necessarily　follow　that　one　will　be　reborn　in　the　states　of　bliss　（that　is　to　say；　in　the　higher　states　of　existence）；　because　even　if　one　engages　in　the　practice　of　giving；　if　one　doesn’t　protect　one's　ethical　behaviour　one　may　be　reborn　as　a　spirit　which　is　quite　wealthy　or；　for　example；　a　snake　spirit；　a　naga　spirit；　which　is　well…renowned　for　having　plentiful　jewels。　Having　wealth　or　jewels　in　that　instance　es　about　through　engaging　in　the　practice　of　generosity；　however；　that　individual　hasn't　engaged　correctly　in　the　practice　of　the　protection　of　morality；　therefore　hasn't　achieved　the　status　of　humans　or　gods　（that　is　to　say　the　realms　of　bliss）　through　the　very　fact　of　not　protecting　the　cause；　that　is；　ethical　behaviour。　So　through　contemplating　these　things　we　can　e　to　see　how　the　precious　human　existence　which　we　now　have　in　our　hands　is　something　which　is　not　only　more　useful　than　a　wish…fulfilling　gem；　but　is　also　something　which　is　incredibly　difficult　to　e　by。　
　
　Contemplation　on　Death

So　then　through　these　contemplations　of　one's　precious　human　existence；　one　abandons　all　non…beneficial　action。　Then　through　contemplating　how　difficult　it　is　to　find　such　a　human　existence；　one　will　seek　out　what　will　take　the　essence　of　this　precious　human　existence；　that　is　to　say；　one　will　put　a　lot　of　effort　into　engaging　in　the　practice　of　the　Dharma　through　seeing　that　one　has　in　one's　hands　the　incredible　opportunity　to　make　use　of　this　life；　and　then　the　preciousness　of　one's　life　won't　be　carried　off　by　the　thief　of　laziness。　So　here　we　have　to　understand　that　this　precious　human　life　which　we　have　is　not　something　which　is　going　to　last　forever　…　at　some　point　there　is　going　to　be　the　separation　of　the　mind　and　the　body。　So　when　we　talk　about　having　a　life…force　within　us；　this　life…force　is　basically　referring　to　one's　physical　body　and　one's　mind　being　joined　together；　so　that　when　this　joining　of　these　two　aggregates　is　broken；　this　is　what　is　known　as　'death'；　or　the　separation　of　the　life…force。　So　when　this　occurs；　one's　physical　form　remains　and　is　buried　or　whatever　and　then　aggregate　of　consciousness　goes　on　to　one's　future　existence。　So　th