宗喀巴_三主要道英文版及解释-第1章
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by Tsongkapa； with a m。 Pabongka Rinpoche； Trs。 Khen Rinpoche； Geshe Lobsang Tharchin and Micheal Roach Paper Back
Motilal Banarsidas Publishers Pvt。 Ltd。
ISBN 81…208…1712…5
Pages： 209
Dimension： 7〃 x 4。5〃
From the back of the Book：
The entire teachings of Buddhism explained in afew short pages by the greatestBuddhist master of ancient Middle Asia。
The spread of the teaching of Gautama Buddha began in India over two thousand years ago and reached perhaps its highest peak in the hidden mountain kingdom of Tibet； five centuries before our time。 The great illuminary of this renaissance of the religion of total peace was Tsongkapa （1357 … 1419）。 He inspired a movement that by the time Tibet was lost in 1959 saw nearly a million monks living in thousands of monasteries around the country。
Tsongkapa was the greatest mentator in the history of Buddhism and wrote some 10；000 pages in eloquent explanation of the entire range of the ancient Buddhist classics。 He undertook the challenge of pressing all this knowledge into a single poem。 The result was his famous Three Principal Paths； fourteen verses written for a favored student in a faraway land。
Tsongkapa's masterpiece appears here with a mentary by the illustrious Pabongka Rinpoche （1878 … 1941）； generally regarded as the foremost Tibetan teacher of Buddhism during the last century。 The work has been translated by Geshe Lobsang Tharchin； one of the last Buddhist masters of old Tibet。
The cover shows a statue of Tsongkapa known as 〃Looks Like Me；〃 named from Tsongkapa's ment at the unveiling of the image。 The original stood in the great Jokang Temple of Lhasa； Tibet； and was destroyed during the Chinese invasion of 1959。
Contents：
FOREWORD
THE PRELIMINARIES
I。 The Lama and the Word
II。 Why Learn the Three Principal Paths？
III。 An Offering of praise
IV。 How to Take a Lama
V。 A Pledge to pose the Work
VI。 Encouragement to study
THE FIRST PATH： RENUNCIATION
VII。 Why You Need Renunciation
VIII。 Stopping Desire for This Life
IX。 Stopping Desire for Future Lives
X。 How to Know When You've Found Renunciation
THE SECOND PATH： THE WISH TO ACHIEVE ENLIGHTENMENT FOR EVERY LIVING BEING
XI。 Why You Need the Wish for Enlightenment
XII。 How to Develop the Wish for Enlightenment
XIII。 How to Know When You've Found the wish for Enlightenment
THE THIRD PATH： CORRECT VIEW
XIV。 Why You Need Correct View
XV。 What is Correct View？
XVI。 How to Know When Your Analysis is Still Inplete
XVII。 How to Know When Your Analysis is plete
XVIII。 A Unique Teaching of the 〃Implication〃 School
PRACTICE
XIX。 Put Into Practice What You Have Learned
IN CONCLUSION
XX。 The Conclusion of the Explanation
PRAYER
XXI。 A Disciple's Prayer
A SECRET KEY
XXII。 A Secret Key to the Three Principal Paths
NOTES
BIBLIOGRAPHY
Three Principal Aspects of the Path
By Ven。 Denma Locho Rinpoche； 5th October 2001Denma Locho Rinpoche
Aspect 1： Renunciation
Motivation
So when we begin the teaching with the prayer of going for refuge and then the aspiration to the highest enlightenment； that is to say； buddhahood for the sake of all sentient beings； then we recite the four…line prayer as we have just done。 So within that； as you know； we should recite； 'through the merit I receive by engaging in listening to this teaching； may I achieve buddhahood for the sake of all sentient beings'。 The lama who is giving the discourse recites 'through the merit I achieve through explaining the Dharma'。 So as we； the disciples； are not explaining the Dharma； then we needn't recite this； so we should recite 'through the merit I receive through listening to this teaching； may I achieve buddhahood for the sake of all sentient beings'。
So one of the most important things before receiving a Dharma teaching is one's motivation for receiving the teaching。 So our motivation should be one that is in accordance with the Dharma； that is to say； in accordance with the Three Jewels。 So what should our motivation be？ Most of us already know； but it's good to go over that。 One should listen to the teaching with the thought 'I must achieve the highest unsurpassable enlightenment for the benefit of all sentient beings in order to lead them out of the state of dissatisfaction into one of everlasting satisfaction'。 So with this motivation one should then listen to the teachings； not rather with the motivation to gain fame or renown or some kind of strange blessings； rather one should adjust one's motivation or attitude to one of achieving the highest enlightenment for the benefit of all sentient beings。
The Benefits of Listening to the Dharma
So with regard to this attitude or motivation for receiving the teaching … initially if we understand the benefits of listening to the teaching； of receiving the Dharma discourses； then we will willingly engage in the practice of hearing the teaching； or delight in hearing the teaching。 So then we should understand this through an example： If we are engaging in some kind of worldly work； for example a business； if we understand the benefits of engaging in a certain business deal； then we will put a lot of effort into that business deal； we won't have a two…pointed mind； that is to say； we won't have doubt with regard to that deal because we will have firstly seen the benefits； understood the actual deal itself and then engaged in that action。 So in the same way when engaging in the practice of Buddhism； then initially one should understand the benefits of engaging in the Dharma practice。 So this is understood through understanding a quotation from a book which talks about the benefits of hearing the Dharma。 So within this text then it first instructs that we should delight in the practice of hearing the Dharma because through this all qualities arise。 So what is meant by this is that through engaging in the three higher trainings； we achieve the state of liberation； whether we are engaging in a lesser vehicle practice or in a greater vehicle practice； we achieve the result which is the state of liberation。 Of those three higher trainings； the most important is the one of wisdom。 So with regard to this wisdom which is crucial at the base and path and resultant level of the path； then how does this e about； how do we generate this wisdom within our mind； or within our being？ We generate this through initially hearing a teaching about wisdom and then engaging in that particular practice。 So initially then； the benefits that e about through engaging in the three higher trainings … the state of liberation and so forth … all e about through initially hearing the Dharma teaching。
Then the second line from that text goes on to say that through listening； negativity； or non…virtue； is reversed。 So what this means is that through hearing the teaching； we understand what is virtuous to take up and what is non…virtuous and thus what are the objects to be abandoned。 So this is principally talking about the higher training of morality。 So here then if we talk about restraint … what is meant by 'restraint' here is the subduing of negative actions or negative states of mind。 So this again is something that is learned through hearing the teaching。 So through hearing the teaching we understand what is meant by a negative action and how to refrain from that particular action … we understand what is the base； what is the motivating factor； what is the intention with regard to the particular action or the particular karmic deed which we are going to perform and then what is meant by the rejoicing in that action afterwards。 So then if we don't understand this fourfold mode of action； then we can easily engage in negative actions； and then the ripening result of those； or the negative result of those； which will inevitably e will just be something that causes us displeasure later on。 For example； if we have not heard the Dharma teaching about the necessity of abandoning the negative action of stealing； we might engage in the practice of stealing； through borrowing something and not returning it； or we might engage in the practice of killing through being peste
