宗喀巴_三主要道英文版及解释- 第1节

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