宗喀巴_三主要道英文版及解释-第9部分

快捷操作: 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! 如果本书没有阅读完，想下次继续接着阅读，可使用上方 "收藏到我的浏览器" 功能 和 "加入书签" 功能！

mething　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　liberation　from　the　cycle　of　existence　…　it's　at　that　point　we　have　generated　the　fully　qualified　renunciation。　As　is　mentioned　in　the　Letter　to　a　Friend；　we　should　be　like　a　person　whose　hair　has　caught　fire；　if　a　person's　hair　has　caught　alight；　whatever　they　are　doing　…　whether　it　be　important　work　or　some　kind　of　hobby　…　that　all　gets　thrown　to　one　side；　and　one's　whole　attention　and　one's　whole　time　and　action　is　concerned　only　with　one　thing；　that　is　putting　out　the　fire　on　one's　head。　So　in　the　same　way；　we　should　have　renunciation　like　that；　within　which　all　other　work　apart　from　work　which　is　going　to　lead　us　out　of　the　cycle　of　existence　can　be　easily　left　aside；　and　we　remain　single…pointed　and　steadfast　in　our　attitude　of　striving　for　liberation　from　the　vicious　cycle　of　existence。　So　it　is　at　that　point　that　the　fully　qualified　mind　…　wishing　to　go　forth　from　the　cycle　of　existence；　or　renunciation；　has　been　developed　in　our　being；　or　mind。

Bodhi…Mind

The　next　stanza　then　reads：

　　　　Renunciation　without　the　pure　bodhi…mind　does　not　bring　forth
　　　　the　perfect　bliss　of　unsurpassed　enlightenment。
　　　　Therefore　the　wise　generate　the　excellent　bodhi…mind。

So　here；　even　if　one　has　generated　the　fully　qualified　renunciation　（that　is　to　say；　wishing　to　escape　from　the　vicious　cycle　of　existence）；　if　one　doesn't　contemplate　the　dissatisfaction　of　others；　one's　kind　mother　sentient　beings；　then　no　matter　how　much　renunciation　one　has；　this　is　not　going　to　bring　about　the　state　of　having　abandoned　the　most　subtle　abandonments；　and　having　gathered　together　all　the　most　excellent　qualities；　that　is　to　say；　the　state　of　buddhahood；　or　unsurpassed　enlightenment。　Therefore　the　wise；　seeing　that　being　without　the　bodhi　mind　（that　is　to　say；　bodhicitta）　is　not　going　to　bring　about　this　state　of　unsurpassed　or　highest　enlightenment；　strive　to　generate　within　their　existence；　or　within　their　mind；　this　wish　to　achieve　buddhahood　for　the　sake　of　all　sentient　beings；　this　mind　of　bodhicitta。

So　then　in　order　to　achieve　the　state　of　buddhahood；　or　unsurpassed　enlightenment；　one　needs　two　factors　…　method　and　wisdom。　So　as　is　quoted　in　the　sutras；　method　without　wisdom　is　bondage　and　wisdom　without　message　is　again；　bondage。　So　what　this　tells　is　that　we　cannot　achieve　buddhahood　through　just　one；　either　wisdom　or　method　…　we　need　both　of　them　in　union　to　achieve　unsurpassed　enlightenment。　This　is　also　echoed　in　Chandrakirti's　book　The　Entrance　to　the　Middle　Way　where　he　gives　the　analogy　of　the　crane　…　so　when　a　crane　flies　through　the　sky；　he　does　so　in　dependence　on　both　wings；　if　there　is　a　fault　with　either　of　the　wings；　then　the　crane　will　not　be　able　to　fly　from　the　east　to　the　west　or　wherever。　So　in　the　same　way；　in　order　for　the　crane…like　individual　to　'fly'　to　the　state　of　omniscience；　one　needs　both　'wings'　of　method　and　wisdom　unified　together　in　one　practice。

This　is　again　mentioned　in　the　Abhisaymamalankara　where　it　says　that　the　final；　or　ultimate；　peace　is　brought　about　not　through　just　contemplation　on　the　nature　of　existence　（that　is　to　say；　on　selflessness）；　but　rather　is　brought　about　through　a　dual　practice　of　wisdom　and　method。　We　can　here　see　a　fault　in　those　foe…destroyers　of　the　hearer　lineage　in　that　they　practise　fully　qualified　renunciation　and　in　addition　to　that　meditate　single…pointedly　upon　selflessness　or　suchness；　and　through　that　they　achieve　a　lesser　state　of　emancipation；　or　lesser　nirvana。　So　then　as　we　are　not　striving　for　this　lesser　nirvana　but　rather　for　a　higher　nirvana；　we　need　to　add　something　else　to　our　practice；　and　this　additional　practice　which　we　need　to　utilise　is　this　mind　of　great　passion　or　'the　great　lord　of　the　minds'。　This　practice；　in　dependence　upon　which　the　welfare　for　all　sentient　beings　is　brought　about；　can　thus　take　us　to　the　end　of　the　path　of　peace；　that　is　to　say；　to　the　highest　state　of　enlightenment。　And　if　we　look　at　the　resultant　state；　then　the　various　emanation　bodies　which　e　forth　through　the　Buddha's　activities；　again；　these　solely　e　about