宗喀巴_三主要道英文版及解释-第17章

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So　then　after　this　contemplation；　we　need　to　bring　to　mind　the　next　step　which　is　contemplating　on　the　faults　of　self…cherishing　and　the　benefits　of　cherishing　others　more　than　oneself。　So　it　is　said　that　self…cherishing　leads　one　by　the　head；　as　it　were；　into　all　kinds　of　dissatisfaction　or　suffering。　So　let　us　understand　what　is　meant　by　self…cherishing：　If　we　think　of　certain　situations　which　we　might　find　ourselves　in　…　let　us　say　we　want　to　have　some　particular　object；　a　table　or　whatever。　Then　if　we　don't　have　the　money　to　purchase　such　an　item；　then　really　wanting　the　best　for　ourselves　and　thinking　that　this　'best'　will　only　be　achieved　through　having　such　an　object　（in　this　instance；　the　table）；　then　we　will　engage　in　the　practice　of　stealing。　Then；　wishing　the　best　for　ourselves；　we　may　think　that　if　we　kill　an　enemy　we　may　have　greater　status　or　greater　peace　or　whatever　…　then　we　may　engage　in　the　practice　of　killing　another；　purely　through　wishing　to　have　the　best　for　ourselves。　Again　for　example；　we　might　wish　somebody　to　perform　an　action　for　us；　and　in　order　to　bring　that　about；　we　may　confuse　that　person　or　lie　to　that　person　so　that　they　engage　in　such　a　negative　action；　through　which　we　might　engage　in　some　temporary　benefit。

But　in　all　three　of　these　examples；　through　wishing　the　best　for　ourselves；　what　we　have　generated　is　negative　karma；　the　ripening　results　of　which；　that　is　to　say　rebirth　in　the　lower　realms　of　existence；　are　thus　to　be　experienced　in　the　future。　Thus　it　is　said　that　this　attitude　…　wishing　the　best　for　oneself；　cherishing　oneself　above　everything　else　…　is　that　which　is　going　to　lead　one　to　into　all　states　of　dissatisfaction　And　then　cherishing　others　more　than　oneself　is　said　to　be　the　basis　or　the　ground　of　all　good　qualities。　So　if　we　talk　from　the　point　of　view　of　generating　the　various　spiritual　grounds　and　paths；　whether　they　be　of　the　greater　or　the　lesser　vehicles；　all　of　this　es　about　through　relating　with　others　in　a　positive　way。　For　example；　if　we　wish　to　engage　in　the　practice　of　the　various　perfections　…　the　perfection　of　giving　then　is　only　possible　through　the　kindness　of　others。　Then　if　we　talk　about　engaging　in　the　practice　of　morality；　which　is　the　cause　of　achieving　human　existence　…　this　is　only　possible　through　relations　with　others。　So　we　can　see　that　all　good　qualities；　all　positive　karmas；　are　brought　about　through　viewing　one's　kind　parent　sentient　beings　in　a　positive　light；　and　thoroughly　ridding　oneself　of　wanting　the　best　for　oneself；　of　this　self…cherishing　attitude。

So　these　qualities　are　enumerated　in　great　detail　in　Shantideva's　book　The　Guide　to　the　Bodhisattva's　Way　of　Life　（Bodhicaryavatara）　where　he　says　that

　　　　All　happiness　and　joy　in　the　world　es　about　through　cherishing　others；
　　　　whereas　all　suffering　in　the　world　es　about　through　cherishing　oneself。

So　as　we　have　seen；　having　this　attitude　which　puts　oneself　above　all　others　is　one　which　is　just　going　to　lead　one　to　engage　in　negative　actions；　the　ripening　results　of　which　are　nothing　but　that　which　one　is　trying　to　escape　…　the　state　of　dissatisfaction　The　Bodhicaryavatara　gives　manifold　reasonings　for　the　benefit　of　cherishing　others　and　how　terrible　it　is　to　engage　in　this　attitude　which　holds　oneself　above　others。　And　in　essence　it　concludes　with

　　　　What　need　is　there　for　many　words？
　　　　Full　enlightenment　es　about　through　the　attitude　of　cherishing　others；
　　　　whereas　all　states　of　woe　e　about　through　cherishing　oneself。

So　we　can　see　through　this　last　quotation　that　the　state　of　Buddhahood　with　the　incredible　qualities　which　are　contained　therein；　es　about　solely　through　cherishing　others；　whereas　all　the　states　of　suffering；　in　their　various　forms；　e　about　through　this　self…cherishing　attitude。

So　if　we　wish　to　achieve　positive　states；　positive　qualities；　then　we　should　engage　in　this　attitude　of　cherishing　others；　and　if　we　wish　to　thoroughly　abandon　the　causes　of　ddissatisfaction　then　we　should　thoroughly　understand　what　is　meant　by　self…cherishing；　then　contemplate　the　faults　of　that　and　then　strive　to　change　that　attitude。

So　these　quintessential　instructions　…　the　six　cause　and　one　effect；　and　this　equalising　and　exchanging　self　for　others　…　these　contemplations　are　to　be　emphasised；　and　if　one　can　practice　these　as　much　as　possible；　this　will　give　great　impetus　for　achieving　or　generating　the　mind　aspiring　to　highest　enlightenment　for　the　benefit　of　all　sentient　beings。　After　having　generated　this　mind；　we　have　the　basis　for　engaging　in　the　Bodhisattva　activities　and　whatever　kind　of　activities　we　are　engaging　in；　for　example　the　practice　of　the　Secret　Mantra　and　so　forth；　they　will　bee　useful　and　beneficial；　not　only　to　ourselves　but　to　others。　If　we　engage　in　the　practice　of　the　mantras　without　this　basis　of　bodhicitta；　it's　not　really　going　to　be　of　much　use　and　can　in　some　instances　be　rather　harmful　or　detrimental　to　one。　So　having　this　practice　as　the　core　of　our　whole　being　is　one　which　will　bring　great　benefit　to　one　in　one's　manifold　practices。　It　is　said　that　if　all　the　wise　ones　came　together　and　contemplated　for　aeons　and　aeons　about　which　is　the　most　beneficial　thing　for　one；　they　wouldn’t　find　anything　more　exalted　than　this　…　the　mind　aspiring　to　highest　enlightenment　for　the　benefit　of　all　sentient　beings。　So　contemplating　thus　we　should　try　to　bring　about　a　change　in　our　mind　through　these　quintessential　instructions。

CORRECT　VIEW

So　continuing　on　with　our　text　then；　today　we　are　going　to　cover　the　subject　of　the　correct　view；　that　is　to　say；　the　correct　view　of　reality。　Without　this　correct　view　then；　it　is　impossible　to　sever　the　root　of　existence；　that　is　to　say；　cut　the　root　of　the　cycle　of　existence；　that　is　to　say；　uproot　the　seed　which　brings　about　all　the　manifest　sufferings　within　Samsara；　or　within　the　cycle　of　existence。　If　you　ask　'Why　is　this；　what　is　this　cause　of　the　cycle　of　existence　which　holds　us　in　its　grip？'　…　that　is　none　other　than　the　ignorance；　or　the　confusion；　with　regard　to　the　mode　of　phenomena；　that　is　to　say；　grasping　on　to　self…existence；　or　autonomous　existence。

To　uproot　this　then；　we　needs　its　antidote；　or　antithesis；　which　is　then　this　wisdom　which　cognises　the　actual　nature　of　phenomena。　When　this　arises　in　our　continuum；　then　we　can　be　said　to　be　on　our　way　to　getting　rid　of　the　root　of　the　cycle　of　existence；　kind　of　dragging　up　or　tearing　up　this　root　of　the　cycle　of　existence。　Without　this　wisdom；　it　is　impossible　for　us　to　sever　this　root　of　the　cycle　of　existence；　therefore　it　is　impossible　for　us　to　gain　either　of　the　two　kinds　of　enlightenment　（that　is　to　say；　the　enlightenment　of　the　lesser　vehicle　or　the　Buddhahood　of　the　greater　vehicle）　because　both　of　these　arise　in　dependence　upon　thoroughly　shedding　the　cycle　of　existence。　So　in　order　to　do　that；　we　need　to　generate　this　wisdom　within　our　mental　continuum；　or　mind。

The　Prasangika　Madhyamika　view

The　viewpoint　which　I'm　going　to　teach　from　today　is　the　highest　philosophical　viewpoint；　that　is　to　say；　the　Prasangika　Madhyamika　view。　Within　this　system　what　we　find　is　that　there　is　a　unique　presentation　of　the　various　grounds　and　paths。　With　regard　to　the　paths　then；　the　Prasangika　Madhyamika　view　holds　that　the　practitioners　of　the　hearer　and　the　Solitary　Realiser　lineages　cognise　the　emptiness；　or　the　lack　of　autonomous　existence；　of　phenomena；　and　through　that　they　achieve　the　lesser　nirvana。　The　other　philosophical　schools；　for　example；　Svatantrika　Madhyamika；　the　Mind　Only　school　and　so　forth；　they　say　that　these　persons　（that　is　those　of　the　lesser　vehicles　lineages）　do　not　cognise　the　emptiness　of　phenomena；　and　because　of　that；　they　don't　achieve　nirvana。　However　it　is　difficult　to　assert　that；　so　what　we　have　to　put　forward　is　that　the　practitioners　of　these　lesser　vehicles；　cognise　the　actual　mode　of　phenomena；　or　the　emptiness　of　phenomena；　and　from　that　viewpoint；　we　will　proceed　with　the　presentation　of　the　Prasangika　Madhyamika　view。

So　here　what　we　are　presenting　is　a　view　of　phenomena；　or　what　is　known　as　the　ultimate　mode　of　abiding　of　phenomena；　that　is　to　say；　the　mode　of　abiding　or　the　way　of　abiding　o