宗喀巴_三主要道英文版及解释-第3部分

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urning　away　from　this　life　and　then　turning　away　from　future　lives；　thus　two　kinds　of　turning　away；　and　these　are　taught　in　stages　to　the　aspiring　disciples。　In　essence；　we　can　say　that　the　Buddhist　teachings　are　taught　as　a　method　to　subdue　one's　unruly　mind；　to　subdue　the　destructive　emotions　which　we　find　therein；　and　then　to　develop　the　spiritual　qualities　on　top　of　that。　So　this　is　what　is　meant　by　'the　essence　of　all　the　teachings　of　the　Conqueror'；　and　here　'Conqueror'　refers　to　having　conquered　all　others；　thus　the　Fully　Enlightened　One。

Bodhicitta

So　then　the　second　line　of　'The　Three　Principle　Teachings　of　the　Path'　（which　is　the　first　in　Tibetan）　talks　about　the　practice　of　renunciation。　The　third　in　English　（and　the　second　in　Tibetan）　…　'the　path　praised　by　the　Conqueror's　offspring'。　So　here　then　let　us　have　a　look　at　the　word　'Conqueror's　offspring'。　Here　then　if　we　read　from　the　Tibetan　it　says　the　holy　Conqueror's　offspring；　or　the　exalted　Conqueror's　offspring。　So　this　word　'exalted'　means　that　a　person　in　whose　mental　continuum；　or　mind；　the　wish　to　achieve　full　awakening　for　the　benefit　of　all　sentient　beings　has　arisen；　bees　a　superior　individual；　thus　kind　of　a　holy　individual。　At　that　moment　of　generating　the　mind　aspiring　to　the　highest　enlightenment　for　the　benefit　of　all　sentient　beings；　a　lot　of　negative　karma　is　destroyed；　and　that　person　then　bees　what　is　known　as　one　of　the　'Conqueror's　offspring'；　or　the　son　or　daughter　of　the　Victorious　One。　This　is　mentioned　quite　clearly　in　Shantideva's　book　called　'The　Bodhicharyavatara'　where　it　says　that　just　through　having　given　rise　to　this；　no　matter　what　caste　one　is　born　to；　one　bees　renowned　as　the　son　or　the　daughter　of　the　Victorious　One。　So　no　matter　what　caste　or　what　colour　one　might　be；　one　is　equal　in　the　sense　that　one　will　be　equally　regarded；　through　having　given　rise　to　this　mind；　as　the　offspring　of　the　Victorious　One。　This　mind　then　is　one　is　which　is　extremely　important　and　its　importance　cannot　be　overestimated　because　through　this　mind　one　achieves　the　state　of　buddhahood；　and　if　one　doesn't　have　this　mind；　if　one　hasn’t　given　rise　to　this　thought；　then　no　matter　what　practice　one　engages　in；　one　will　not　e　any　closer　to　the　state　of　omniscience。

Correct　View

Then　the　next　line　reads　'the　entrance　for　the　fortunate　ones　who　desire　liberation'。　So　'fortunate　ones'　here　then　refers　to　those　who　are　engaging　in　the　Buddhist　practice　…　fortunate　in　the　sense　that　we　have　bee　into　contact　with　the　Buddha's　teaching　and　are　able　to　put　them　into　practice；　and　in　particular；　fortunate　in　the　sense　that　we　have　e　into　contact　with　the　teaching　of　the　greater　vehicle；　or　the　Mahayana　teaching。　So　this　sentence　is　describing　the　third　of　the　three　principles　of　the　path　which　is　correct　view；　correct　view　of　reality。　Because　as　the　line　says；　'the　entrance　for　the　fortunate　ones　who　desire　liberation'。　So　here　then　'desire　liberation'　…　what　is　meant　by　'liberation'　and　how　does　this　sentence　teach　us　about　the　correct　view　of　reality？　Here　we　have　to　understand　what　is　meant　by　'liberation'。　So　liberation　then　refers　to　a　kind　of　release　or　an　escape。　So　if　there　is　a　release；　something　has　to　loosen　so　we　can　escape　from　it；　or　if　there　is　an　escape　there　has　to　be　something　from　which　we　are　going　to　escape。　So　here　then　what　we　are　escaping　from　or　loosening　and　then　getting　away　from　is　the　destructive　emotions；　and　then　action；　or　karma。　So　these　are　the　two　fetters　which　bind　us　to　the　wheel；　or　cycle；　of　existence。　So　it　is　only　through　removing　ourselves　from　the　destructive　emotions　and　action　that　one　is　able　to　achieve　liberation。　So　then　if　we　think　about　what　the　cause　of　the　destructive　emotions　and　karma　is；　we　can　say　that　the　root　of　the　causes　of　cyclic　existence　（that　is　to　say；　of　the　destructive　emotions　and　then　the　action　which　is　brought　about　through　them）　is　grasping　at　a　truly　existent　or　self…existent　self　or　'I'。　So　then　if　one　wants　to　reverse　this　root；　one　needs　to　understand　how　this　root　is　baseless；　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　initia