按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
mes of annihilation and permanence。 So this correct view of reality then is the third of the three principal aspects of the path。
Prostration
So then initially we have the prostration and then the promise to pose the text。 So initially then we have the first line of the text：
I bow down to the venerable lamas。
So then we should understand what is meant by this prostration … who is the object towards which the author is making this prostration？ It is the field of merit； that is to say； the field upon which the prostrator； or the one making the supplication； receives the maximum amount of merit； that is to say； one's spiritual mentor； or one's lama。 So here then the prostration is made to the venerable lamas。 So here then we should understand what is meant by 'venerable lamas' by looking at the Tibetan word。 If we look at the etymology of ＇Tib＇ … the first part ＇Tib＇ refers to the lama having heard a lot of teaching； that is to say； the lama is very knowledgeable about the Buddhist practice。 Then the second part of that word ＇Tib＇ refers to not only having heard the teaching but then has acplished； or has gained realisation of； that teaching through putting it into practice in a faultless fashion。 So this then refers to the level of realisation of the lama。 So here then ＇Tib＇ together refer to the lama's knowledge and then the realisation of that knowledge。 Then the third word 'lama' … if we look at the meaning of this word； what we find is that it refers to the highest； or that of which there is none higher。 So then this is the name given to one's spiritual master with whom there is none higher with regard to the knowledge of the teaching and the realisation of that teaching。 So thus we have ＇Tib＇。 In Tibetan； there is the plural ＇Tib＇ … so ＇Tib＇ here refers to the various lamas of the various lineages； that is to say； of the profound lineage； of the vast lineage； there are many what we call 'lineage lamas'。 So through saying 'I bow down to the venerable lamas' … using the plural； the author is showing his willingness to bow down before all the lamas of the lineage and in particular then his principal teachers。
The Promise to pose the Text
So then we have now reached the first stanza which is the promise of position； so I will read from the root text：
I will explain as well as I am able
the essence of all the teachings of the Conqueror；
the path praised by the Conqueror's offspring；
the entrance for the fortunate ones who desire liberation。
So here when we talk about 'the teachings of the Conqueror'； the 'Conqueror' here then refers to the Fully Enlightened One； the Buddha； and then 'the essence of the teachings' here … whether it be the various sutras or the various teachings of the Secret Mantra and the fourfold division therein； the essential part of all of this is what is going to be explained。 So here then we have to understand what is meant by the teaching of the Buddha。 It wasn't that the Buddha just gave a teaching and then everybody had to follow that teaching。 Rather； as is mentioned by Nagarjuna in the 'recious Garland'； the Buddha teaches as a grammarian instructs his pupils。 That is to say； a grammarian doesn't just teach advanced grammar to。。。 ＇end of side … tape breaks here＇
Renunciation
…initially then one would learn the alphabet； so you would learn the basic Tibetan grammar like ＇Tib＇； or in English 'A； B； C'； then in dependence upon that you would learn how to form words and then sentences and then advance up into advanced grammar and so forth。 So the Buddha taught his disciples in much the same way； that is to say； in a method which would lead them along a path。 So 'path' here then is referring initially to renunciation。 So there are two kinds of renunciation which are mentioned … one is to turn one's attention away from this life in and of itself and towards one's future lives； then to turn one's mind even away from future lives and put one's mind in a state where one wishes to achieve liberation from the cycle of existence。 So thus then there is turning away from this life and then turning away from future lives； thus two kinds of turning away； and these are taught in stages to the aspiring disciples。 In essence； we can say that the Buddhist teachings are taught as a method to subdue one's unruly mind； to subdue the destructive emotions which we find therein； and then to develop the spiritual qualities on top of that。 So this is what is meant by 'the essence of all the teachings of the Conqueror'； and here 'Conqueror' refers to having conquered all others； thus the Fully Enlightened One。
Bodhicitta
So then the second line of 'The Three Principle Teachings of the Path' （which is the first in Tibetan） talks about the practice of renunciation。 The third in English （and the second in Tibetan） … 'the path praised by the Conqueror's offspring'。 So here then let us have a look at the word 'Conqueror's offspring'。 Here then if we read from the Tibetan it says the holy Conqueror's offspring； or the exalted Conqueror's offspring。 So this word 'exalted' means that a person in whose mental continuum； or mind； the wish to achieve full awakening for the benefit of all sentient beings has arisen； bees a superior individual； thus kind of a holy individual。 At that moment of generating the mind aspiring to the highest enlightenment for the benefit of all sentient beings； a lot of negative karma is destroyed； and that person then bees what is known as one of the 'Conqueror's offspring'； or the son or daughter of the Victorious One。 This is mentioned quite clearly in Shantideva's book called 'The Bodhicharyavatara' where it says that just through having given rise to this； no matter what caste one is born to； one bees renowned as the son or the daughter of the Victorious One。 So no matter what caste or what colour one might be； one is equal in the sense that one will be equally regarded； through having given rise to this mind； as the offspring of the Victorious One。 This mind then is one is which is extremely important and its importance cannot be overestimated because through this mind one achieves the state of buddhahood； and if one doesn't have this mind； if one hasn’t given rise to this thought； then no matter what practice one engages in； one will not e any closer to the state of omniscience。
Correct View
Then the next line reads 'the entrance for the fortunate ones who desire liberation'。 So 'fortunate ones' here then refers to those who are engaging in the Buddhist practice … fortunate in the sense that we have bee into contact with the Buddha's teaching and are able to put them into practice； and in particular； fortunate in the sense that we have e into contact with the teaching of the greater vehicle； or the Mahayana teaching。 So this sentence is describing the third of the three principles of the path which is correct view； correct view of reality。 Because as the line says； 'the entrance for the fortunate ones who desire liberation'。 So here then 'desire liberation' … what is meant by 'liberation' and how does this sentence teach us about the correct view of reality？ Here we have to understand what is meant by 'liberation'。 So liberation then refers to