宗喀巴_三主要道英文版及解释- 第11节

This　is　again　mentioned　in　the　Abhisaymamalankara　where　it　says　that　the　final；　or　ultimate；　peace　is　brought　about　not　through　just　contemplation　on　the　nature　of　existence　（that　is　to　say；　on　selflessness）；　but　rather　is　brought　about　through　a　dual　practice　of　wisdom　and　method。　We　can　here　see　a　fault　in　those　foe…destroyers　of　the　hearer　lineage　in　that　they　practise　fully　qualified　renunciation　and　in　addition　to　that　meditate　single…pointedly　upon　selflessness　or　suchness；　and　through　that　they　achieve　a　lesser　state　of　emancipation；　or　lesser　nirvana。　So　then　as　we　are　not　striving　for　this　lesser　nirvana　but　rather　for　a　higher　nirvana；　we　need　to　add　something　else　to　our　practice；　and　this　additional　practice　which　we　need　to　utilise　is　this　mind　of　great　passion　or　'the　great　lord　of　the　minds'。　This　practice；　in　dependence　upon　which　the　welfare　for　all　sentient　beings　is　brought　about；　can　thus　take　us　to　the　end　of　the　path　of　peace；　that　is　to　say；　to　the　highest　state　of　enlightenment。　And　if　we　look　at　the　resultant　state；　then　the　various　emanation　bodies　which　e　forth　through　the　Buddha's　activities；　again；　these　solely　e　about　through　familiarisation　with　this　mind　striving　to　bring　about　benefit　for　others；　the　great　mind　which　strives　to　remove　others'　pain　or　this　great　mind　of　bodhicitta。　In　this　resultant　stage；　the　Buddha　can　emanate　various　emanations　for　the　benefit　of　others；　so　this　is　a　result　of　training　oneself　in　the　bodhi　mind。

So　then　we　need　to　generate　this　bodhi　mind。　So　there　is　a　quote　from　the　Mahayana　sutra　Alankara　which　says：　。。。＇end　of　side　…　tape　breaks　here＇

…colours　and　lights　going　here　and　there；　we　think　'oh；　that　is　a　nice；　magical　being；　I　want　to　bee　just　like　that　magical　individual'。　So　this　is　not　the　bodhi　mind；　the　correct　attitude　for　achieving　full　enlightenment；　rather；　this　is　just　a　selfish　wish　to　bee　something　rather　odd！　However；　as　individuals　striving　for　buddhahood　we　need　to　have　two　qualities。　The　first　quality　is　viewing　all　sentient　beings　with　a　mind　of　great　passion；　wishing　to　free　them　from　the　predicament　of　suffering　in　which　they　find　themselves；　and　it　is　said　that　the　stronger　one's　passion；　the　easier　it　is　to　bring　about　this　bodhi　mind。　So　the　first　cause；　or　first　necessity；　is　bringing　about　this　bodhi　mind。　The　second　one　is　a　mind　which　is　bent　on　achieving　full　enlightenment　to　be　of　maximum　use　to　other　sentient　beings。　So　one　needs　to　have　these　two　contemplations　together　in　order　to　achieve　buddahood；　these　are　the　two　crucial　points　which　one　must　have　…　the　mind　wishing　to　liberate　sentient　beings　from　their　suffering；　and　then　a　mind　which　is　determined　to　achieve　full　enlightenment　in　order　to　bring　this　about　in　the　best　possible　way。

The　Predicament　of　Sentient　Beings

In　order　to　bring　about　this　feeling　of　wishing　to　liberate　sentient　beings　from　their　predicament；　or　their　lot；　of　suffering；　then　we　need　to　understand　what　is　meant　by　their　dissatisfaction　or　suffering。　Then　the　next　line　of　our　root　text　reads：

　　　　Swept　by　the　current　of　the　four　powerful　rivers；
　　　　tied　by　strong　bonds　of　karma　so　hard　to　undo；
　　　　caught　in　the　iron　net　of　self…grasping；
　　　　pletely　enveloped　by　the　darkness　of　ignorance。

So　here　then　if　we　use　the　first　analogy　'swept　by　the　current　of　the　four　powerful　rivers'。　So　if　we　use　this　imagery　of　four　really　strong　rivers　flowing　very　fast；　then　caught　within　the　bination　of　those　four　rivers。　Here　the　'four　rivers'　are　four　factors　which　hold　sentient　beings　in　the　state　of　dissatisfaction；　or　suffering。　So　these　are　desire；　views　（wrong　views）；　existence　in　and　of　itself；　and　then　ignorance。　So　if　we　look　at　these　four　…　ignorance　is　the　initial　cause　of　all　the　other　destructive　emotions。　So　it　is　said　the　first　moment　is　ignorance　…　conceiving　something　in　a　wrong　way　…　and　that　confusion　brings　about　all　the　other　destructive　emotions　and　thereafter　all　the　actions　that　are　entered　into　through　the　force　of　those　wrong　thoughts　and　then　thereafter　the　various　karmic　results　of　those　actions。　As　for　desire　then；　there　are　various　kinds　of　desire　…　there　is　the　strong　desire　which　makes　one's　mind　change　from　something　peaceful　to　something　which　is　pletely　intent　on　one　object；　there　is　the　desire　of　carefully　planning　how　to　gain　an　object　which　one　wants　and　so　forth。　Then　with　regard　to　the　various　views；　what　is　meant　here　by　'view'　is　wrong　view。　Wrong　view　here　can　be　divided　into　five；　such　as　the　general　wrong　mind；　or　wrong　consciousness；　and　so　forth。　Then　with　regard　the　third；　existence　in　and　of　itself　…　here；　what　is　meant　by　existence　can　also　refer　to　the　cycle　of　existence；　or　samsara；　and　can　also　refer　to　karmic　actions　in　the　dormant　and　also　in　their　fully　ripened　states。　So　those　four　rivers　bined　as　one　are　what　is　carrying　our　kind　mother　sentient　beings　along。　So　if　we　imagine　somebody　who　has　fallen　into　a　fast…flowing　river　or　fallen　into　the　rapids　…　if　they　are　able　to　shout　for　help　then　that　is　one　thing；　and　if　they　are　able　to　swim　then　there　is　every　possibility　that　they　will　be　able　to　reach　the　banks　of　the　river　and　get　out　of　this　fast　moving　current。

However；　this　is　not　the　case　because　as　the　next　line　of　the　root　text　tells　us　…　'tied　by　strong　bonds　of　karma　so　hard　to　undo'。　So　not　only　are　these　kind　mother　sentient　beings　swept　along　in　this　rapid；　but　in　addition；　their　hands　and　feet　are　tied　up；　they　are　pletely　bound　up　with　very　tough　ropes　and　cannot　possibly　move。　And　you　would　think　then　that　even　if　this　is　the　case　they　might　be　able　to　get　out　of　these　bonds　by　contortion　or　suchlike；　but　this　again　is　not　the　case　because　in　addition　to　being　bound；　（as　the　third　line　reads）　they　are　'caught　in　the　iron　net　of　self…grasping'。　So　here　'iron　net'　can　also　be　translated　as　'cage'。　So　not　only　is　one　bobbing　along　pletely　bound　by　the　strong　bonds　of　karma；　but　one　is　also　wrapped　in　this　chain…mail　of　self…grasping。　And　you　would　think　then　that　as　this　is　the　case；　if　one　was　fortunate　enough　to　e　into　contact　with　a　fisherman　sitting　on　the　riverbank；　by　calling　out　to　him；　if　he　is　a　kind…hearted　individual；　he　might　throw　us　a　line　or　try　to　hook　us　out。　However；　this　is　again　not　the　case　because　as　the　fourth　line　reads　…　'pletely　enveloped　by　the　darkness　of　ignorance'。　So　if　we　look　at　this　example　…　someone　has　been　throw　into　a　rapid；　is　being　swept　along　by　this　powerfully　moving　water；　not　only　are　they　bound　up　but　they　are　wrapped　in　chain…mail　and　it　is　the　middle　of　the　night；　so　there　is　no　chance　even　to　e　into　contact　with　somebody　on　the　riverbank　who　one　could　call　to　and　request　assistance　because　it's　in　the　middle　of　the　night；　it's　very　dark；　and　nobody　goes　to　the　riverbank　at　that　time。　So　in　the　same　way　there　are　the　four　powerful　rivers　which　we　have　just　gone　through　（the　four　causes　of　the　cycle　of　existence）；　then　fettered　by　bonds　of　karma；　wrapped　in　this　chain…mail　of　self…grasping；　pletely　enveloped　in　the　darkness　of　ignorance　…　that　is　the　pitiful　state　of　one's　kind　mother　/　father　sentient　beings。

Physical　and　Mental　Suffering

So　as　is　mentioned　in　Aryadeva's　book　The　Four　Hundred　Verses；　the　aristocrats　are　beset　with　mental　suffering　whereas　the　ordinary　person　is　beset　with　physical　suffering。　Whatever　kind　of　suffering　one　is　engaged　in；　one　should　daily　try　to　put　an　end　to　such　suffering。　So　here　then　we　can　divide　dissatisfaction　grossly　into　two；　that　is　to　say；　dissatisfaction；　or　suffering　which　is　physical　and　then　that　which　is　mental。　Then　those　kind　of　aristocrats；　those　who　have　very　fine　jobs；　they　are　individuals　who　do　not　suffer　so　much　physically　…　they　have　nice　places　to　live；　nice　food　to　eat　and　so　forth；　however　they　have　a　lot　of　mental　torment　…　thinking　about　the　various　businesses　which　they　are　involved　in；　the　various　meetings　they　have　to　go　to　and　so　forth　…　that　is　their　lot　of　suffering。　Whereas　for　an　ordinary　working　person　there　is　not　so　much　mental　worry　about　rushing　to　meetings；　buying　and　selling　stocks　and　so　forth；　but　there　is　physical　suffering　in　that　one　has　to　work　for　one's　living　so　therefore　one　engages　in　various