宗喀巴_三主要道英文版及解释-第7章

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haps　we　have　bad　knees；　but　even　if　we　are　young；　we　cannot　go　on　walking　forever；　eventually　we　bee　tired　and　we　want　to　sit　down　or　we　want　to　lay　down。　So　when　we　sit　or　when　we　lay　down；　again　this　brings　great　joy　to　the　mind　but　this　is　a　joy　that　is　ing　from　engaging　in　that　particular　object；　that　is　to　say；　sitting　down；　rather　it　is　just　a　joy　which　es　about　through　plain　and　simply　sitting　down　…　it　is　not　something　the　contact　with　which　is　going　to　bring　everlasting　joy。　So　this　is　the　important　point　with　the　suffering　of　change　…　to　recognise　that　no　experience　in　and　of　itself　is　going　to　bring　about　everlasting　joy；　rather；　it　is　in　the　nature　of　contamination；　therefore　it　is　eventually　going　to　change　into　something　that　is　quite　the　opposite　of　what　we　initially　perceived　it　to　be。

All…Pervasive　Suffering

So　then　we　e　to　the　third　of　this　threefold　division；　that　is　the　all…pervasive　suffering。　What　is　meant　by　this　the　all…pervasive　suffering？　If　we　talk　about　the　three　realms　of　existence　（that　is　to　say；　the　desire；　the　form　and　the　formless　realm）；　within　the　desire　realm　（within　which　we　find　the　division　of　the　six　different　types　of　individuals）；　we　find　that　there　is　the　gross　suffering　of　suffering。　However　through　the　form　and　the　formless　realms　we　find　that　there　is　not　this　gross　suffering　but　up　to　and　inclusive　of　the　third　concentration；　we　find　that　there　is　the　suffering　or　the　dissatisfaction；　of　change；　but　not　in　the　fourth　state　of　concentration。　But　without　going　too　deeply　into　what　is　meant　by　these　various　states　of　concentration　…　if　we　just　take　the　desire；　the　form　and　the　formless　realm　…　if　one　is　born　under　the　influence　of　the　destructive　emotions　and　karma；　that　is　to　say；　in　a　contaminated　way；　within　any　of　these　three　realms；　then　one　is　bound　into　the　state　dissatisfaction　and　suffering。　So　what　we　can　understand　here　then　by　'all…pervasive'　…　'all'　refers　to　the　three　realms；　and　'pervasive'　means　that　if　one　is　born　into　these　three　realms　under　the　influence　of　the　destructive　emotions　and　karma；　then　one　is　in　the　predicament　of　a　contaminated　existence；　and　then　through　that　very　nature　one's　lot　is　just　that　of　dissatisfaction。

With　regard　then　to　this　all…pervasive　dissatisfaction　or　suffering　…　this　is　brought　about　through　not　particularly　positive　or　negative　actions　but　rather　through　neutral　actions；　or　equanimitous　actions。　So　what　is　meant　here　then　is　that　this　is　not　a　gross　feeling　like　the　feeling　of　joy　or　the　feeling　of　dissatisfaction　in　a　manifest　way；　but　rather　is　a　very　subtle　or　latent　tendency　to　undergo　such　difficulties　which　is　brought　about　through　these　karmic　seeds　of　equanimity。　So　then　through　having　been　born　under　the　influence　of　the　destructive　emotions　and　karma　in　any　one　of　these　three　realms；　one　doesn't　have　any　freedom　to　do　what　one　wishes；　that　is　to　say；　one　is　bound　by　the　destructive　emotions　and　karma。　As　the　great　master　Sakya　Pandita　said　'freedom　is　joy；　whereas　being　bound　is　suffering'　（or　'dissatisfaction'）。　So　if　we　contemplate　these　words　by　Sakya　Pandita；　although　few　in　number；　there　is　a　great　deal　of　understanding　to　be　gained。　For　example　we　all　like　the　word　'freedom'　…　if　one　has　freedom；　one　can　do　exactly　what　one　wants　…　one　can　go　where　one　wants；　one　can　eat　what　one　wants　and　so　forth。　If　one　is　under　the　influence　of　another；　that　is　to　say；　bound　by　another；　we　have　no　freedom；　we　cannot　do　what　we　would　like　…　we　cannot　go　where　we　like；　we　cannot　sit　where　we　would　like。　This　being　the　case　then；　it　is　not　a　pleasant　situation　to　be　in。　Through　contemplating　this；　we　see　that　through　being　bound　by　the　destructive　emotions　and　karma；　we　do　not　have　the　freedom　to　do　exactly　what　we　want。　Surely　then　we　should　turn　our　attention　towards　removing　these　fetters；　or　bonds；　and　then　giving　ourselves　the　freedom　to　do　exactly　what　we　would　like　to　do。　So　it's　good　to　contemplate　those　words　of　that　particular　master　with　regard　to　the　various　different　kinds　of　suffering　which　we've　gone　through。

Four　Wrong　Views

So　as　practitioners；　we　should　strive　to　understand　this　all…pervasive　suffering。　In　essence　we　can　say　that　the　all…pervasive　suffering　es　about　just　through　having　contaminated　aggregates　（'contaminated'　here　referring　to　being　under　the　control　of　the　destructive　emotions　and　under　the　control　of　the　karma　issuing　therefrom）。　With　regard　then　to　the　first　of　the　Four　Noble　Truths　of　suffering；　there　are　what　is　known　as　four　aspects；　or　four　different　parts　to　that　particular　truth　of　suffering。　With　regard　to　the　whole　of　the　Four　Noble　Truths　and　with　regard　to　each　of　the　truths；　they　each　have　four　different　aspects；　here　we　are　just　going　to　go　through　the　four　aspects　with　regard　to　the　truth　of　suffering。　So　within　this　truth　of　suffering；　we　find　that　there　are　four　wrong　views　which　ordinary　beings　perceive　and　then　through　this　perception　we　undergo　various　forms　of　dissatisfaction；　or　suffering。　These　four　wrong　views　are　…　perceiving　dissatisfaction　as　satisfaction；　grasping　onto　what　is　impermanent　as　permanent；　grasping　onto　something　of　a　dirty　nature　as　being　clean；　and　then　grasping　onto　an　inherently　existent　self　or　I　where　such　a　self…existent　self　or　I　does　not　exist。　Then　through　contemplating　these　four　aspects　of　this　first　truth；　we　can　reverse　our　attachment　towards　the　truth　of　suffering；　that　is　to　say；　we　can　turn　our　mind　away　from　the　cycle　of　existence。

So　then　if　we　put　these　four　into　syllogisms；　then　we　can　really　clearly　see　how　our　aggregates；　that　is　to　say；　our　body　and　mind　in　this　contaminated　state　are　in　the　nature　of　dissatisfaction　or　suffering；　and　through　this　we　can　e　to　understand　that　wherever　we　are　born　in　this　state　（ie　a　contaminated　state）　within　any　of　the　realms　of　existence；　we　are　going　to　have　dissatisfaction；　and　nothing　other　than　that；　as　our　lot。　So　with　regard　to　the　second　one　if　we　go　through　this　first；　we　can　say　that　the　subject；　which　is　our　aggregates；　are　not　something　which　is　permanent　ie　they　are　something　which　is　impermanent　because　they　e　about　through　relying　upon　causes　and　conditions；　in　an　ordinary　sense；　as　they　rely　on　something　else　to　e　into　existence；　they　cannot　exist　permanently；　therefore　they　must　be　something　other　than　that　and　the　only　opposite　of　that　is　something　that　is　impermanent。　Therefore　our　aggregates；　our　contaminated　mind；　are　something　that　is　impermanent　because　of　being　brought　about　through　causes　and　conditions。　Then　with　regard　to　the　first　of　these　four　aspects；　the　subject　…　again；　our　aggregates；　contaminated　body　and　mind　…　are　something　which　is　in　the　nature　of　dissatisfaction　because　they　have　no　freedom。　And　so　again　we　can　see　…　we　are　under　the　influence　of　the　destructive　emotions　and　karma；　and　through　being　bound　by　destructive　emotions　and　karma；　we　have　no　freedom　to　do　what　we　would　like　to　do　in　our　existence。　Therefore　the　second　syllogism　is　the　subject　…　one's　aggregates　…　is　in　the　nature　of　dissatisfaction　through　being　under　the　influence　and　control　of　the　destructive　emotions　and　karma。　Then　with　regard　to　the　third；　again　the　subject　is　the　same　…　viewing　our　contaminated　aggregates　…　then　seeing　them　in　the　nature　of　something　which　is　undesirable　or　dirty。　Then　through　contemplating　the　nature　of　those　particular　objects；　we　can　e　to　this　realisation　and　understanding。　And　then　lastly　（this　is　the　most　important　one）　the　subject　…　again；　the　contaminated　objects　of　body　and　mind　…　are　something　which　is　empty　of　a　self…existence　or　autonomous　existence　because　a　naturally　existing；　or　existing　from　its　own　side；　self　is　not　something　which　exists；　ie　it　is　pletely　fictitious。

So　here　then　through　this　contemplation；　what　we　e　to　find　is　that　within　all　the　different　schools　there　are　presentations　of　this　selflessness；　or　this　lack　of　an　inherently　existing　self。　So　through　all　the　different　schools　we　can　gain　a　greater　picture　of　what　is　meant　by　an　inherently　existent　self；　and　what　the　lack　of　that　means；　but　in　essence；　and　what　every　philosophical　school　agrees　upon；　is　that　this　self…existent　self　or　this　autonomous　I　is　something　which　cannot　exist　in　and　of　itself；　therefore　the　subject　（our　contaminated　body　and　mind）　lacks　an　inherently　existing　self　because　such　an　inherently　or　autonomously　existing　self　is　not　something　which　exists。　So　these　then　are　the　four　aspects　of　this　first　truth　（that　is　the　truth　of　suffering）　and　by　contemplating　the　faults　of　grasping　onto　something　as　joyful　which　is　in　the　nature　of　suffering；　grasping　at　something　as　permanent　which　is　actually　in　the　nature　of　impermanence；　grasping　at　something　as　clean　which　is　actually　in　the　nature　of　being　dirty；　and　grasping　at　something　as　inherently　existent；　when　in　actual　fact；　it　doesn't　exist　in　such　a　way　…　through　contemplating　the　faults　of　those　four　false　views；　we　can　reverse　them　and　through　reversing　them　we　can　put　a　stop　to　the　first　of　the　Four　Noble　Truths；　the　truth　of　suffering。

Fully　Qualified　Renunciation

So　going　back　to　our　root　text　we　read：

　　　　Leisure　and　opportunity　are　difficult　to　find；
　　　　there　is　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　we　have　just　gone　through　the　misery　of　this　world　（this　can　also　be　translated　as　'samsara'；　or　'the　cycle　of　contaminated　existence'）；　and　then　through　the　contemplations　we　have　just　gone　through　we　can　slowly　begin　to　turn　our　minds　away　from　this　life　and　put　them　towards　thinking　about　future　lives；　and　then　finally；　turn　our　attention　away　from　our　future　lives　and　think　more　of　achieving　liberation　from　the　cycle　of　existence。　So　through　our　contemplations　on　the　misery　of　the　world　（as　it　is　translated　here）　what　is　the　sign　that　we　have　actually　generated　the　mind　striving　for　liberation？　So　we　read　the　next　stanza：

　　　　Contemplating　this；
　　　　when　you　do　not　for　an　instant　wish　for　the　pleasures　of　samsara；
　　　　and　day　and　night　remain　intent　on　liberation；
　　　　you　have　then　produced　renunciation。

So　here　then　through　contemplating　the　truth　of　suffering；　and　then　'when　you　do　not　wish　for　an　instant　the　pleasures　of　samsara'。　So　here　it's　important　to　understand　what　is　meant　by　'do　not　for　an　instant　wish　for　the　pleasures　of　samsara'。　What　we　can　undergo　is　a　strong　feeling　of　renunciation　and　wishing　to　be　free　from　the　cycle　of　existence；　and　then　in　the　next　moment　we　want　to　do　something　which　is　very　much　within　the　cycle　of　existence；　or　very　much　concerned　with　the　pleasure　of　cyclic　existence；　or　samsara。　So　this　is　a　sign　that　we　haven't　gained　the　fully　qualified　wish　to　achieve　renunciation；　or　the　fully　qualified　wish　to　achieve　liberation　from　the　cycle　of　existence。　The　next　two　lines　read　'and　day　and　night　remain　intent　on　liberation；　you　have　then　produced　renunciation'。　So　when　we　are　continually　thinking　of　achieving　liberation　from　the　cycle　of　existence；　it　is　at　that　moment　that　we　have　generated　the　fully　qualified　renunciation；　at　any　time　during　a　twenty…four　period；　we　are　always　concerned　with　libera