宗喀巴_三主要道英文版及解释-第2节

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hich　we　are　going　to　generate　this　single…pointed　mind；　this　single…pointed　concentration。　Then　we　need　to　understand　what　are　the　beneficial　mental　factors　which　we　need　to　take　up；　for　example　faith　in　the　practice；　introspection　and　so　forth。　Then　we　also　need　to　know　the　objects　of　abandonment　which　are　abandoned　by　these　positive　attitudes；　for　example　mental　sinking；　laxity　and　so　forth。　So　when　we　understand　what　is　to　be　taken　up　and　what　is　to　be　abandoned　on　this　path　of　achieving　this　single…pointed　mind　of　concentration；　we　will　be　able　to　engage　in　this　particular　practice　of　achieving　a　mind　of　calm…abiding。　So　again；　we　only　know　what　objects　are　to　be　taken　up　and　what　objects　are　to　be　abandoned　（in　this　case；　mind…states）　through　engaging　in　the　practice　of　hearing　the　teaching　about　this　particular　mind…state；　or　the　mind　of　calm　abiding。　Then　the　last　line　says　that　in　essence　one　achieves　the　state　of　liberation　through　hearing　the　teaching。　So　here　when　we　talk　about　having　engaged　in　the　practice　of　the　three　higher　trainings；　the　natural　result　of　that　is　to　achieve　the　state　of　liberation。　If　we　look　for　the　root　cause　of　achieving　the　state　of　liberation；　we　will　find　that　it　is　hearing　the　teaching。　So　initially　when　one　engages　in　the　practice　of　hearing　the　teaching；　then　generating　the　various　wisdoms　which　arise　form　hearing；　and　then　contemplating　the　teaching；　and　then　meditating　single…pointedly　on　the　teaching；　then　through　having　done　that　one　generates　the　yogic　direct　perception　of　suchness；　and　then　through　single…pointed　placement　on　that；　one　goes　through　the　various　stages　and　paths　and　achieves　then　the　state　of　omniscience。　So　all　good　qualities　arise　through　initially　engaging　in　the　practice　of　hearing　the　teaching；　thus　hearing　the　teaching　is　incredibly　important。

The　Root　Text

So　after　having　gone　through　the　benefits　of　listening　to　the　Dharma；　we　should　engage　in　the　practice　of　listening　to　the　Dharma　teaching。　So　the　Dharma　teaching　which　we　are　going　to　receive　today　is　known　as　'The　Three　Principles　of　the　Path'。　So　when　we　talk　hear　about　'path'；　what　is　meant　by　'path'？　In　general　we　can　talk　about　various　kinds　of　path；　for　example；　a　road　or　a　rail…track；　something　which　gets　us　from　A　to　B。　However　in　this　instance；　we　are　not　talking　about　a　worldly　path；　we　are　rather　talking　about　a　spiritual　path；　and　what　is　meant　here　by　a　spiritual　path　is　one　which　gets　us　from　a　spiritual　A　to　B；　travelling　through　the　various　stages；　based　upon　the　oral　instructions　of　the　past　masters；　the　present　masters；　and　then　taking　those　instructions　to　heart；　putting　them　into　practice；　and　through　that　moving　through　various　stages　of　spiritual　evolution。　Here　'principle'　then　refers　to　the　main　points　of　the　path；　like　for　example　snatching　the　essence　from　what　is　known　as　the　Lam　Rim　（or　the　graduated　stages　of　the　path　to　enlightenment）　teachings。　So　when　we　talk　of　these　'three　principles　of　the　path'；　we　talk　about　a　person　of　smaller；　middling　and　greater　capacities　and　then　the　practices　which　are　in　mon　with　a　person　of　smaller；　middling　and　then　the　pinnacle　practice　which　is　unique　to　a　person　of　greater　capacity。　So　within　that　division　of　three；　what　we　find　are　various　divisions　and　sub…divisions；　but　the　essence　is　all　kind　of　snatched　together　and　put　in　these　three　principles　of　the　path；　which　we　are　going　to　go　through。　So　this　particular　text　was　posed　by　Lama　Tsong　Khapa　and　it　was　something　which　he　received　while　in　munication；　if　you　like；　with　Manjushri；　and　it　is　the　heart…essence　of　his　practice　and　also　of　the　Lam　Rim　genre　of　texts。　So　this　was　requested　by　a　disciple　of　his　who　lived　in　a　place　called　Gameron　which　is　on　the　Chinese…Tibetan　border。　This　monk　requested　him　to　give　him　some　inspiring　word　for　his　practice；　and　then　Lama　Tsong　Khapa　wrote　this　to　him　based　on　the　teachings　he　had　received　in　the　pure　vision；　thus　we　have　the　written　form　of　'The　Three　Principles　of　the　Path’。

The　Three　Principles

So　if　you　ask　–　‘what　are　these　three　principles　of　the　path？’　Initially　then　it’s　renunciation。　So　'renunciation'　here　refers　to　a　turning　away　from　the　faults　of　the　cycle　of　existence　and　yearning　or　directing　one’s　spiritual　career　towards　liberation　from　such　a　state　of　existence。　Then　the　second　is　the　mind　of　bodhicitta。　This　refers　to　a　mind　which　for　the　benefit　of　all　sentient　beings；　through　seeing　sentient　beings’　suffering；　strives　to　achieve　the　highest　state　of　enlightenment　in　order　to　be　of　maximum　or　optimum　benefit。　So　through　seeing　the　faults　in　one’s　state　of　mind；　through　abandoning　those；　gathering　all　the　qualities；　achieving　the　mind　of　omniscience　of　the　Buddha　…　this　desire　to　achieve　such　a　state　…　the　mind　of　bodhicitta　…　is　the　second　of　the　three。　Then　the　third　of　the　three　is　what　is　known　as　the　'correct　view'；　also　known　as　'wisdom'。　'Wisdom'　here　then　refers　to　the　mode　of　abiding　of　phenomena；　that　is　to　say　the　middle　way　view　…　'middle　way'　here　being　a　middle　way　between　the　two　extremes　of　annihilation　and　permanence。　So　this　correct　view　of　reality　then　is　the　third　of　the　three　principal　aspects　of　the　path。

Prostration

So　then　initially　we　have　the　prostration　and　then　the　promise　to　pose　the　text。　So　initially　then　we　have　the　first　line　of　the　text：

　　　　I　bow　down　to　the　venerable　lamas。

So　then　we　should　understand　what　is　meant　by　this　prostration　…　who　is　the　object　towards　which　the　author　is　making　this　prostration？　It　is　the　field　of　merit；　that　is　to　say；　the　field　upon　which　the　prostrator；　or　the　one　making　the　supplication；　receives　the　maximum　amount　of　merit；　that　is　to　say；　one's　spiritual　mentor；　or　one's　lama。　So　here　then　the　prostration　is　made　to　the　venerable　lamas。　So　here　then　we　should　understand　what　is　meant　by　'venerable　lamas'　by　looking　at　the　Tibetan　word。　If　we　look　at　the　etymology　of　＇Tib＇　…　the　first　part　＇Tib＇　refers　to　the　lama　having　heard　a　lot　of　teaching；　that　is　to　say；　the　lama　is　very　knowledgeable　about　the　Buddhist　practice。　Then　the　second　part　of　that　word　＇Tib＇　refers　to　not　only　having　heard　the　teaching　but　then　has　acplished；　or　has　gained　realisation　of；　that　teaching　through　putting　it　into　practice　in　a　faultless　fashion。　So　this　then　refers　to　the　level　of　realisation　of　the　lama。　So　here　then　＇Tib＇　together　refer　to　the　lama's　knowledge　and　then　the　realisation　of　that　knowledge。　Then　the　third　word　'lama'　…　if　we　look　at　the　meaning　of　this　word；　what　we　find　is　that　it　refers　to　the　highest；　or　that　of　which　there　is　none　higher。　So　then　this　is　the　name　given　to　one's　spiritual　master　with　whom　there　is　none　higher　with　regard　to　the　knowledge　of　the　teaching　and　the　realisation　of　that　teaching。　So　thus　we　have　＇Tib＇。　In　Tibetan；　there　is　the　plural　＇Tib＇　…　so　＇Tib＇　here　refers　to　the　various　lamas　of　the　various　lineages；　that　is　to　say；　of　the　profound　lineage；　of　the　vast　lineage；　there　are　many　what　we　call　'lineage　lamas'。　So　through　saying　'I　bow　down　to　the　venerable　lamas'　…　using　the　plural；　the　author　is　showing　his　willingness　to　bow　down　before　all　the　lamas　of　the　lineage　and　in　particular　then　his　principal　teachers。

The　Promise　to　pose　the　Text

So　then　we　have　now　reached　the　first　stanza　which　is　the　promise　of　position；　so　I　will　read　from　the　root　text：

　　　　I　will　explain　as　well　as　I　am　able
　　　　the　essence　of　all　the　teachings　of　the　Conqueror；
　　　　the　path　praised　by　the　Conqueror's　offspring；
　　　　the　entrance　for　the　fortunate　ones　who　desire　liberation。

So　here　when　we　talk　about　'the　teachings　of　the　Conqueror'；　the　'Conqueror'　here　then　refers　to　the　Fully　Enlightened　One；　the　Buddha；　and　then　'the　essence　of　the　teachings'　here　…　whether　it　be　the　various　sutras　or　the　various　teachings　of　the　Secret　Mantra　and　the　fourfold　division　therein；　the　essential　part　of　all　of　this　is　what　is　going　to　be　explained。　So　here　then　we　have　to　understand　what　is　meant　by　the　teaching　of　the　Buddha。　It　wasn't　that　the　Buddha　just　gave　a　teaching　and　then　everybody　had　to　follow　that　teaching。　Rather；　as　is　mentioned　by　Nagarjuna　in　the　'recious　Garland'；　the　Buddha　teaches　as　a　grammarian　instructs　his　pupils。　That　is　to　say；　a　grammarian　doesn't　just　teach　advanced　grammar　to。。。　＇end　of　side　…　tape　breaks　here＇

Renunciation

…initially　then　one　would　learn　the　alphabet；　so　you　would　learn　the　basic　Tibetan　grammar　like　＇Tib＇；　or　in　English　'A；　B；　C'；　then　in　dependence　upon　that　you　would　learn　how　to　form　words　and　then　sentences　and　then　advance　up　into　advanced　grammar　and　so　forth。　So　the　Buddha　taught　his　disciples　in　much　the　same　way；　that　is　to　say；　in　a　method　which　would　lead　them　along　a　path。　So　'path'　here　then　is　referring　initially　to　renunciation。　So　there　are　two　kinds　of　renunciation　which　are　mentioned　…　one　is　to　turn　one's　attention　away　from　this　life　in　and　of　itself　and　towards　one's　future　lives；　then　to　turn　one's　mind　even　away　from　future　lives　and　put　one's　mind　in　a　state　where　one　wishes　to　achieve　liberation　from　the　cycle　of　existence。　So　thus　then　there　is　turning　away　from　this　life　and　then　turning　away　from　future　lives；　thus　two　kinds　of　turning　away；