宗喀巴_三主要道英文版及解释-第5章

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Question：　I　wanted　to　ask　about　collective　karma。　Rinpoche　talked　a　bit　about　karma　but　how　is　it　that　one　karma　over…rides　and　brings　a　whole　group　of　people　to　one　disaster　out　of　all　the　karma　that　there　could　be？

Rinpoche：　With　regard　to　the　understanding　of　karma　for　an　individual　…　if　we　understand　this　well；　we　will　understand　that　through　engaging　in　positive　causes　a　positive　result　es　about；　and　the　same　for　engaging　in　destructive　karmic　actions　or　causes　…　the　result　of　that　will　be　something　unpleasant。　So　it　is　not　that　a　group　of　people　collectively　engages　in　one　particular　action　and　then　goes　on　to　another　action；　but　rather　if　we　understand　that　through　engaging　in　a　positive　cause；　a　positive　effect　es　around；　not　only　for　ourselves　but　if　say　everyone　in　the　room　has　generated　a　similar　cause　in　the　past　then　the　result　for　all　of　us　can　ripen　at　the　same　time。　It's　not　that　a　group　has　to　create　a　cause　as　a　group；　and　then　kind　of　all　gather　back　and；　as　another　group；　have　that　result。　For　example；　if　we　look　at　time　…　now　we　are　in　the　time　of　the　five　degenerations；　so　it's　not　that　we　were　all　in　some　previous　existence　engaging　in　a　particular　action　and　the　particular　result　of　that　is　now　undergoing　the　time　of　the　five　degenerations；　but　rather　it　is　that　we　have　engaged　in　various　kinds　of　negative　actions　in　the　past；　the　result　of　which　…　the　time　of　the　five　degenerations　…　is　being　experienced　by　all　people；　albeit　in　slightly　different　ways。

Question：　I　have　a　question　for　Rinpoche　about　renunciation。　Here　in　the　West　we　like　to　have　fortable　homes；　we　have　nice　clothes；　things　like　that；　so　I　ask　how　we　can　practice　renunciation　without　giving　up　all　these　things？　＇Big　laugh　from　class！＇

Rinpoche：　It's　very　important　to　have　a　sense　of　satisfaction　with　oneself；　that　is　to　say；　if　we　in　general　look　at　the　way　we　behave；　if　we　have　some　kind　of　enjoyment；　we　are　always　looking　to　better　that　enjoyment。　If　we　are　wearing　some　kind　of　particular　clothing；　we　are　always　seeking　something　which　is　more　beautiful；　if　we　have　some　delicious　food；　we　are　always　looking　for　something　to　match　that　or　better　that　food。　So　our　mind　is　not　something　very　content　at　this　point；　so　it's　very　important　to　develop　a　content　and　peaceful　mind　which　is　looking　at　one's　enjoyments　in　a　realistic　fashion。　That　is　to　say；　whatever　we　get；　be　it　the　very　best；　we　are　never　going　to　be　satisfied　with　that　if　we　engage　in　desire　for　perfect　objects；　or　beautiful　objects　…　we　are　always　going　to　try　to　find　something　which　is　better　than　what　we　have　at　the　moment。　With　relationships；　having　friends；　be　they　Dharma　friends　or　whatever；　when　we　e　together；　there　is　always　going　to　e　a　time　at　the　end　when　we　disperse；　and；　for　example；　with　our　body；　we　have　perfect　human　existence　now；　but　this　is　not　something　which　is　going　to　last；　it　is　something　which　is　going　to　pass　out　of　existence。　So　if　we　have　a　mind　which　is　attached　to　and　desirous　of　better　and　better　objects；　we　are　always　going　to　be　within　a　state　of　dissatisfaction；　so　a　mind　of　satisfaction　is　something　that　is　extremely　important　to　develop；　and　more　will　be　said　about　this　in　tomorrow's　session。

So　before　tomorrow's　session　it　would　be　excellent　if　you　could　contemplate　the　subject　matter　which　we　have　gone　through　today。　I　have　received　this　teaching　many；　many　times　from　many　high　and　extremely　realised　masters　and　they　in　return　have　received　this　from　their　teachers　and　thus　we　can　trace　the　lineage　back　to　Buddha　himself。　So　through　the　blessing　of　the　lineage　there　is　definitely　some　benefit　to　be　derived　from　engaging　in　these　contemplations。　Whether　there　is　any　direct　benefit　ing　from　me　or　not；　there　is　doubt　with　regard　to　that；　but　with　regard　to　the　blessing　of　the　lineage；　as　I　mentioned　I　have　received　this　teaching　many　times　from　many　highly　realised　lamas；　so　remembering　their　instructions；　I　am　imparting　them　to　you。　So　if　you　could　engage　in　the　practice　of　contemplation　on　the　subject　matter；　that　would　be　excellent。

RENUNCIATION

So　to　begin　the　teaching；　let　us　correct　our　attitude；　and　contemplate　…　as　far　as　space　extends　are　existing　countless　sentient　beings　in　a　state　of　dissatisfaction　or　suffering。　In　order　to　separate　or　liberate　each　and　every　one　of　those　sentient　beings；　I　myself　must　achieve　the　highest　unsurpassable　enlightenment　and　in　order　to　do　that　I　am　now　going　to　receive　the　mentary　on　the　unmistaken　path　in　the　form　of　The　Three　Principles　of　the　Path。

The　Benefits　of　Hearing　the　Teaching

So　again　to　reflect　upon　the　benefits　of　listening　to　the　teaching　…　if　we　use　a　quotation　from　a　text　called　'Wisdom'；　then　the　first　line　of　this　reads　that　'listening　is　the　lamp　which　dispels　the　darkness　of　ignorance'。　So　here　the　example　is　quite　clear　…　in　a　worldly　sense；　if　we　walk　into　a　dark　room　holding　an　oil　lamp；　or　if　we　just　turn　the　light　on；　through　having　light　in　that　room　we　are　able　to　see　what　previously　we　couldn't　see　because　the　room　was　dark。　So　in　the　same　way；　if　we　think　about　the　things　which　are　to　be　taken　up；　the　things　which　are　to　be　abandoned；　or　the　karmic　law　of　cause　and　effect；　or　the　view　of　suchness　（that　is　to　say　the　correct　view　of　reality）　as　the　objects　to　be　seen　in　a　room；　then　the　light　which　will　dispel　the　darkness　of　ignorance　with　regard　to　those　particular　objects　which　are　to　be　seen　in　the　room　is　the　hearing　of　the　teaching。　So　through　hearing　then　we　are　able　to　dispel　ignorance　about　what　objects　are　to　be　known　（for　example；　the　karmic　law　of　cause　and　effect）；　and　what　is　to　be　taken　up　and　what　is　to　be　abandoned　with　regard　to　our　behaviour。　Then　when　we　reflect　upon　this　practice　of　hearing；　it's　not　just　hearing　the　teaching；　the　way　we　make　the　lamp　blaze　forth　is　through　hearing　the　teaching　and　then　contemplating　the　meaning　of　that　and　then　meditating　upon　that　in　a　single…pointed　fashion。　For　example　if　we　take　thusness；　then　through　initially　hearing　the　teaching　on　that；　contemplating　the　meaning　of　that　and　then　single…pointedly　meditating　upon　that；　we　are　able　to　achieve　liberation　from　the　cycle　of　existence。　Again　then　the　root　of　this　liberation　is　hearing　the　teaching。　It　is　like　wanting　to　do　something　within　a　room　and　then　carrying　in　an　oil　lamp　to　then　be　able　to　see　what　forms；　what　objects；　are　in　that　room　and　then　getting　to　grips　with　those　objects；　or　working　with　those　objects。　So　hearing　the　teaching　initially　then　is　something　very　important　as　it　is　like　the　lamp　which　dispels　the　ignorance　with　regard　what　is　to　be　taken　up　and　what　is　to　be　abandoned　ie　the　karmic　law　which　for　us　as　practitioners　is　something　that　is　extremely　important　and　something　that　we　should　bee　very　familiar　with；　and　then　with　regard　to　suchness；　or　the　ultimate　mode　of　phenomena；　if　we　don't　understand　this　correctly　then　there　is　no　liberation。　So　if　we　talk　about　two　kinds　of　darkness；　or　two　kinds　of　ignorance；　both　of　which　because　their　nature　is　darkness；　are　removed　by　the　lamp　of　hearing　the　teaching。　So　then　the　'hearing　is　the　lamp　which　dispels　the　darkness　of　ignorance'。

The　second　line　of　the　stanza　from　the　text　'Wisdom'　reads　'hearing　is　like　the　weapon　which　destroys　the　enemy　of　the　destructive　emotions'。　So　here　then　if　we　think　in　ancient　India　what　was　meant　by　weapons；　it　was　like　throwing…stars；　daggers；　swords　and　so　forth。　However　in　these　modern　times　there　are　various　other　kinds　of　weapons　but　whatever　the　weapon　is；　it　is　an　object　which　is　used　to　destroy　something　else。　In　this　case；　the　weapon　of　listening　is　used　to　destroy　the　enemy　of　the　destructive　emotions。　For　example；　if　we　are　a　person　who　has　a　lot　of　anger；　through　meditating　on　its　antidote；　love；　we　are　able　to　overe　that　enemy　of　anger　and　thoroughly　destroy　it　so　it　is　no　longer　any　burden　upon　our　being。　In　the　same　way；　if　we　are　a　person　who　has　a　lot　of　attachment；　either　for　our　own　physical　form　or　for　another's　physical　form　or　for　some　other　object　like　a　precious　jewel；　then　we　can　reverse　that　attachment　by　thinking　about　the　repulsiveness　of　that　particular　object。　Through　this　meditation　we　can　lessen　and　then　thoroughly　remove　and　destroy　this　enemy　of　the　destructive　emotions　which　one　has　in　one's　mental　continuum；　or　mind。　Initially　then　one　must　e　to　recognise　what　is　actually　meant　by　an　enemy；　what　an　enemy　is；　then　after　having　that　recognition　we　must　apply　the　antidote　or　the　weapon。　The　weapon　here　which　we　are　going　to　apply　is　something　that　we　can　only　have　gained　through　engaging　in　the　practice　of　hearing　the　teaching。　So　thus　in　the　second　line；　the　actual　thing　which　destroys　the　enemy　of　the　destructive　emotions　is　like　a　weapon；　and　this　weapon　is　brought　about；　or　manufactured；　through　hearing　the　teaching。　So　hearing　then　is　like　a　'weapon　which　destroys　the　enemy　of　the　destructive　emotions'。

The　third　line　says　that　'hearing　the　teaching　is　the　best　of　all　possessions'。　What　we　usually　mean　by　possessions　are　various　things　which　we　might　have　in　our　house　and　which　cause　us　a　great　amount　of　anxiety；　or　worry。　That　is　to　say；　the　more　possessions　we　seem　to　gain；　they　just　seem　to　add　to　our　burden　of　anxiety；　that　is　to　say；　we　worry　that　they　might　be　carried　away　by　thieves；　or　we　worry　about　fire　in　the　house；　or　these　days；　flooding　in　the　house；　destroying　the　wealth　or　possessions　which　we　have　striven　so　hard　to　gain。　So　in　the　same　way；　when　we　think　about　the　possession　of　hearing　the　teaching　and　the　wisdom　which　arises　through　that　…　if　we　have　that　in　our　mindstream　it　is　not　something　which　can　be　destroyed　by　the　four　elements　…　water；　fire　and　so　forth；　it　is　not　something　that　can　be　carried　off　by　thieves　and　bandits；　it　is　rather　something　that　is　continually　with　us　and　which　there　is　no　danger　of　losing。　So　the　third　line　of　this　stanza　from　the　text　'Wisdom'　instructs　us　that　wisdom　is　the　best　of　all　possessions　for　those　very　reasons。

So　the　last　line　of　this　stanza　then　describes　hearing　as　'the　best　of　associates　or　friends'。　So　we　can　understand　this　from　our　own　experience　…　when　fortune　is　with　us　then　we　seem　to　have　a　lot　of　friends　or　associates　around　us。　However　when　circumstances　change　for　the　worse；　we　do　seem　to　find　that　these　close；　or　seemingly　close；　friends　or　associates　seem　to　go　farther　and　farther　away　from　us；　abandoning　us　in　our　time　or　hour　of　need。　With　regard　then　to　the　practice　of　hearing　and　the　knowledge　we　have　gained　through　that；　then　in　difficult　situations　or　in　positive　situations；　that　friend　continually　remains　with　us　in　all　circumstances。　In　a　worldly　sense　then　when　circumstances　are　good；　we　seem　to　have　a　lot　of　friends　and　then　when　circumstances　are　bad；　our　friends　seem　to　keep　a　distance　and　then　finally　disappear　from　sight。　So　actually　if　we　pare　ourselves　…　a　person　who　has　heard　the　Dharma　teaching　and　has　contemplated　the　Dharma　teaching　and　has　that　kind　of　friend；　with　somebody　who　doesn't　have　that　kind　of　friend；　then　during　the　good　times　there　is　not　really　that　much　difference　between　us。　However　in　the　difficult　times　when　circumstances　change　for　the　worse；　we　find　that　through　contacting　this　friend；　that　i