宗喀巴_三主要道英文版及解释-第6章

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ple　…　if　we　plant　a　seed；　the　result　of　that　seed　can　be　something　as　huge　as　a　great　tree　and　yield　lots　of　fruit。　So　a　huge　tree　es　about　through　a　tiny　seed　and　in　the　same　way　a　small　action　can　bring　about　a　great　result；　whether　it　be　positive　or　negative。　We　read　in　the　biography　of　the　Buddha　that　a　child　threw　some　grains　into　the　Buddha's　begging　bowl　when　the　Buddha　was　walking　past。　Obviously　the　child　couldn't　just　reach　up　and　put　them　in　the　bowl　because　he　was　just　a　child　and　the　Buddha　was　an　adult；　so　there　was　a　great　difference　in　height。　But　even　through　throwing　these　grains；　it　is　said　that　four　of　the　grains　fell　in　the　begging　bowl　and　one　fell　on　the　circular　rim　of　the　bowl；　and　even　though　this　cause　was　something　very；　very　small；　it　is　said　that　the　result　of　this　was　that　the　individual　was　born　as　a　wheel…turning　king　with　plete　power　over　the　four　continents。　So　even　from　a　small　karmic　action　such　as　that；　the　result　is　something　which　is　much；　much　bigger　and　this　is　explained　clearly　in　the　sutras。

Then　the　latter　two　of　the　outline　of　four　are　that　if　one　hasn't　generated　certain　causes　then　one　won't　experience　the　result　of　those　causes；　and　the　opposite　…　if　one　has　accrued　certain　causes　then　one　will　definitely　receive　the　result　of　those　causes。　So　here　then　if　one　engages　in　a　virtuous　action　then　the　result　of　that　is　something　definite　which　will　e　to　one　and　vice　versa　…　if　one　has　engaged　in　a　negative　action　then　the　result　of　that　is　certain　to　e　to　one　no　matter　what　one's　circumstances。　We　can　still　see　this　through　an　example　given　in　the　sutras：　When　the　Sakya　lineage　of　India　（that　which　the　Buddha　belonged　to）　were　destroyed；　all　wiped　out　simultaneously；　two　of　them　were　hiding　in　a　field；　and　it　is　said　that　even　though　they　were　far　away　from　the　battleground；　owing　to　the　light　of　the　sun；　the　field　caught　fire　and　they　perished　in　the　fire。　So　the　Buddha　was　asked　about　this：　'These　two　people　who　escaped　from　the　battleground　then　went　to　this　field　to　hide　…　how　is　it　that　they　died　at　the　same　time　that　the　Sakya　clan　was　wiped　out？'　He　explained　that　even　though　they　weren't　in　the　actual　battleground；　then　they　still　had　a　similar　karma　to　die　at　that　particular　time。　So　we　can　see　various　stories　which　give　us　solid　examples　of　how　that　if　we　have　accrued　certain　kinds　of　causes；　their　effect　is　definitely　going　to　occur　at　that　time　unless　that　karma　is　exhausted　in　some　way。　This　brings　us　to　the　fourth　of　the　outline　of　four　which　is　that　karma　in　and　of　itself　never　goes　to　waste；　that　is　to　say；　it　doesn't　grow　rotten　and　then　suddenly　disappear　in　and　of　itself；　rather　it　is　something　that　stays　with　us　unless　it　is　destroyed。　So　here　then　we　have　the　understanding　that　karma　is　not　something　which　we　have　to　undergo　…　we　can；　if　we　apply　the　right　antidotes；　rid　ourselves　of　these　particular　positive　or　negative　karmic　actions。　So　as　it　said　then；　the　only　good　thing　about　bad　karma　is　that　is　can　be　removed　from　our　mindstream；　or　from　our　being。　For　example　if　we　engage　in　the　practice　of　love；　this　is　the　antidote　to　anger；　and　the　reverse　is　quite　the　same　…　if　we　generate　anger；　this　is　the　thing　which　destroys　love　ie　virtuous　states　of　mind。　So　if　we　have　accrued　a　great　amount　of　positive　potential；　or　karma；　this　can　be　destroyed　in　a　moment　of　anger。　And　with　regard　to　negative　states　of　mind　which　we　may　have　generated　in　the　past；　if　we　engage　in　the　opponent　powers　practices　of　regretting　and　then　applying　the　various　methods　of　confession　and　so　forth；　we　can　rid　ourselves　of　these　negative　karmic　seeds　which　we　have　in　our　being　since　we　have　accrued　them　in　the　past。

So　the　stanza　then　tells　us　to　also　reflect　upon　the　misery　of　this　world；　or　the　cycle　of　existence；　but　tomorrow　in　the　section　on　passion；　we　will　engage　in　the　contemplation　on　the　misery　of　the　cycle　of　existence；　so　there's　no　need　to　go　into　this　now。　So　if　you　have　a　question　or　two？

Question：　I　wanted　to　ask　about　collective　karma。　Rinpoche　talked　a　bit　about　karma　but　how　is　it　that　one　karma　over…rides　and　brings　a　whole　group　of　people　to　one　disaster　out　of　all　the　karma　that　there　could　be？

Rinpoche：　With　regard　to　the　understanding　of　karma　for　an　individual　…　if　we　understand　this　well；　we　will　understand　that　through　engaging　in　positive　causes　a　positive　result　es　about；　and　the　same　for　engaging　in　destructive　karmic　actions　or　causes　…　the　result　of　that　will　be　something　unpleasant。　So　it　is　not　that　a　group　of　people　collectively　engages　in　one　particular　action　and　then　goes　on　to　another　action；　but　rather　if　we　understand　that　through　engaging　in　a　positive　cause；　a　positive　effect　es　around；　not　only　for　ourselves　but　if　say　everyone　in　the　room　has　generated　a　similar　cause　in　the　past　then　the　result　for　all　of　us　can　ripen　at　the　same　time。　It's　not　that　a　group　has　to　create　a　cause　as　a　group；　and　then　kind　of　all　gather　back　and；　as　another　group；　have　that　result。　For　example；　if　we　look　at　time　…　now　we　are　in　the　time　of　the　five　degenerations；　so　it's　not　that　we　were　all　in　some　previous　existence　engaging　in　a　particular　action　and　the　particular　result　of　that　is　now　undergoing　the　time　of　the　five　degenerations；　but　rather　it　is　that　we　have　engaged　in　various　kinds　of　negative　actions　in　the　past；　the　result　of　which　…　the　time　of　the　five　degenerations　…　is　being　experienced　by　all　people；　albeit　in　slightly　different　ways。

Question：　I　have　a　question　for　Rinpoche　about　renunciation。　Here　in　the　West　we　like　to　have　fortable　homes；　we　have　nice　clothes；　things　like　that；　so　I　ask　how　we　can　practice　renunciation　without　giving　up　all　these　things？　＇Big　laugh　from　class！＇

Rinpoche：　It's　very　important　to　have　a　sense　of　satisfaction　with　oneself；　that　is　to　say；　if　we　in　general　look　at　the　way　we　behave；　if　we　have　some　kind　of　enjoyment；　we　are　always　looking　to　better　that　enjoyment。　If　we　are　wearing　some　kind　of　particular　clothing；　we　are　always　seeking　something　which　is　more　beautiful；　if　we　have　some　delicious　food；　we　are　always　looking　for　something　to　match　that　or　better　that　food。　So　our　mind　is　not　something　very　content　at　this　point；　so　it's　very　important　to　develop　a　content　and　peaceful　mind　which　is　looking　at　one's　enjoyments　in　a　realistic　fashion。　That　is　to　say；　whatever　we　get；　be　it　the　very　best；　we　are　never　going　to　be　satisfied　with　that　if　we　engage　in　desire　for　perfect　objects；　or　beautiful　objects　…　we　are　always　going　to　try　to　find　something　which　is　better　than　what　we　have　at　the　moment。　With　relationships；　having　friends；　be　they　Dharma　friends　or　whatever；　when　we　e　together；　there　is　always　going　to　e　a　time　at　the　end　when　we　disperse；　and；　for　example；　with　our　body；　we　have　perfect　human　existence　now；　but　this　is　not　something　which　is　going　to　last；　it　is　something　which　is　going　to　pass　out　of　existence。　So　if　we　have　a　mind　which　is　attached　to　and　desirous　of　better　and　better　objects；　we　are　always　going　to　be　within　a　state　of　dissatisfaction；　so　a　mind　of　satisfaction　is　something　that　is　extremely　important　to　develop；　and　more　will　be　said　about　this　in　tomorrow's　session。

So　before　tomorrow's　session　it　would　be　excellent　if　you　could　contemplate　the　subject　matter　which　we　have　gone　through　today。　I　have　received　this　teaching　many；　many　times　from　many　high　and　extremely　realised　masters　and　they　in　return　have　received　this　from　their　teachers　and　thus　we　can　trace　the　lineage　back　to　Buddha　himself。　So　through　the　blessing　of　the　lineage　there　is　definitely　some　benefit　to　be　derived　from　engaging　in　these　contemplations。　Whether　there　is　any　direct　benefit　ing　from　me　or　not；　there　is　doubt　with　regard　to　that；　but　with　regard　to　the　blessing　of　the　lineage；　as　I　mentioned　I　have　received　this　teaching　many　times　from　many　highly　realised　lamas；　so　remembering　their　instructions；　I　am　imparting　them　to　you。　So　if　you　could　engage　in　the　practice　of　contemplation　on　the　subject　matter；　that　would　be　excellent。

RENUNCIATION

So　to　begin　the　teaching；　let　us　correct　our　attitude；　and　contemplate　…　as　far　as　space　extends　are　existing　countless　sentient　beings