Difference between revisions of "3 Principal Aspects of the Path"
| Line 3: | Line 3: | ||
{{R}} | {{R}} | ||
[http://college.holycross.edu/projects/himalayan_cultures/2006_plans/hkaiter/Buddhism_by_Numbers.htm college.holycross.edu] | [http://college.holycross.edu/projects/himalayan_cultures/2006_plans/hkaiter/Buddhism_by_Numbers.htm college.holycross.edu] | ||
| + | {{NewSourceBreak}} | ||
| + | <poem> | ||
| + | The Three [[Principle]] Aspects of the [[Path]] | ||
| + | |||
| + | by [[Lama Tsongkhapa]] | ||
| + | |||
| + | I [[bow]] down to the [[venerable]] [[spiritual]] [[masters]]. | ||
| + | |||
| + | I will explain, as well as I am able, the [[essence]] of all the teachings of the conqueror, the [[path]] praised by the, conquerors and their [[spiritual]] children, the entrance for the [[fortunate]] ones who [[desire]] [[liberation]]. | ||
| + | |||
| + | Listen with clear [[minds]], you [[fortunate]] ones who direct your [[minds]] to the [[path]] [[pleasing]] to the [[Buddha]] and strive to make good use of leisure and opportunity without being [[attached]] to the joys of [[Cyclic existence]]. | ||
| + | |||
| + | For you [[embodied]] [[beings]] [[bound]] by the [[craving]] for [[existence]], without the [[pure]] [[determination]] to be free ([[renunciation]]) from the ocean of [[existence]], there is no way for you to pacify the attractions to its [[pleasurable]] effects. Thus, from the outset seek to generate the [[determination]] to be free. | ||
| + | |||
| + | By contemplating the leisure and endowments so difficult to find and the fleeting [[nature]] of your [[life]], reverse the [[clinging]] to this [[life]]. By repeatedly contemplating the infallible effects of [[karma]] and the miseries of [[cyclic existence]], reverse the [[clinging]] to {{Wiki|future}} [[lives]]. | ||
| + | |||
| + | By contemplating in this way, do not generate even for an instant the wish for the [[pleasures]] of [[cyclic existence]]. When you have, day and night unceasingly, the [[mind]] aspiring for [[liberation]] then you have generated the [[determination]] to be free. | ||
| + | |||
| + | However, if your [[determination]] to be free is not sustained by the [[pure]] {{Wiki|altruistic}} [[intention]] ([[bodhicitta]]), it does not become the [[cause]] for the [[perfect bliss]] of [[unsurpassed enlightenment]]. Therefore, the {{Wiki|intelligent}} generate the supreme [[thought]] of [[enlightenment]]. | ||
| + | |||
| + | Swept by the current of the four powerful [[rivers]], tied by the strong bonds of [[karma]] which are so hard to undo, caught in the {{Wiki|iron}} net of [[self-grasping]] [[egoism]], completely enveloped by the {{Wiki|darkness}} of [[ignorance]], | ||
| + | |||
| + | Born and [[reborn]] in [[boundless]] [[cyclic existence]], unceasingly tormented by the three miseries - by [[thinking]] of all mother [[sentient beings]] in this [[condition]], generate the supreme {{Wiki|altruistic}} [[aspiration]]. | ||
| + | |||
| + | Even if you [[meditate]] upon the [[determination]] to be free and the {{Wiki|altruistic}} [[intention]], without the [[wisdom]] realising the final [[nature]] (how things actually [[exist]]), you cannot cut the [[root]] of [[cyclic existence]]. Therefore, strive for the means to realise [[dependent arising]]. | ||
| + | |||
| + | One who sees the infallible [[cause and effect]] of all [[phenomena]] in [[cyclic existence]] and beyond and destroys all false [[perceptions]] (of their [[inherent]] [[existence]]) has entered the [[path]] which pleases the [[Buddha]]. | ||
| + | |||
| + | [[Appearances]] are infallible dependent arisings; [[emptiness]] is free of assertions (of [[inherent]] [[existence]] or [[non-existence]]). As long as these two understandings are seen as separate, one has not yet realised the intent of the [[Buddha]]. | ||
| + | |||
| + | When these two realisations are simultaneous and concurrent, from the mere [[sight]] of infallible [[dependent arising]] comes definite [[knowledge]] which completely destroys all modes of [[mental]] [[grasping]]. At that [[time]], the analysis of the [[profound view]] is complete. | ||
| + | |||
| + | In addition, [[appearances]] clear away the extreme of ([[inherent]]) [[existence]]; [[emptiness]] clears away the extreme of [[non-existence]]. When you understand the [[arising]] of [[cause and effect]] from the viewpoint of [[emptiness]], you are not captivated by either of the extreme [[views]]. | ||
| + | |||
| + | In this way, when you have realised the exact points of the three [[principal]] aspects of the [[path]], by depending on [[solitude]], generate the power of [[joyous]] [[effort]] and quickly [[accomplish]] the final goal, my child! | ||
| + | </poem> | ||
| + | {{R}} | ||
| + | [http://www.bodhicitta.net/Three%20Principal%20Aspects%20of%20the%20Path.htm www.bodhicitta.net] | ||
[[Category:Bodhicitta]] | [[Category:Bodhicitta]] | ||
[[Category:Śūnyatā]]{{BuddhismbyNumber}} | [[Category:Śūnyatā]]{{BuddhismbyNumber}} | ||
Revision as of 22:19, 7 August 2014
3 Principal Aspects of the Path: Renunciation, Bodhicitta, Emptiness.
Source
The Three Principle Aspects of the Path
by Lama Tsongkhapa
I bow down to the venerable spiritual masters.
I will explain, as well as I am able, the essence of all the teachings of the conqueror, the path praised by the, conquerors and their spiritual children, the entrance for the fortunate ones who desire liberation.
Listen with clear minds, you fortunate ones who direct your minds to the path pleasing to the Buddha and strive to make good use of leisure and opportunity without being attached to the joys of Cyclic existence.
For you embodied beings bound by the craving for existence, without the pure determination to be free (renunciation) from the ocean of existence, there is no way for you to pacify the attractions to its pleasurable effects. Thus, from the outset seek to generate the determination to be free.
By contemplating the leisure and endowments so difficult to find and the fleeting nature of your life, reverse the clinging to this life. By repeatedly contemplating the infallible effects of karma and the miseries of cyclic existence, reverse the clinging to future lives.
By contemplating in this way, do not generate even for an instant the wish for the pleasures of cyclic existence. When you have, day and night unceasingly, the mind aspiring for liberation then you have generated the determination to be free.
However, if your determination to be free is not sustained by the pure altruistic intention (bodhicitta), it does not become the cause for the perfect bliss of unsurpassed enlightenment. Therefore, the intelligent generate the supreme thought of enlightenment.
Swept by the current of the four powerful rivers, tied by the strong bonds of karma which are so hard to undo, caught in the iron net of self-grasping egoism, completely enveloped by the darkness of ignorance,
Born and reborn in boundless cyclic existence, unceasingly tormented by the three miseries - by thinking of all mother sentient beings in this condition, generate the supreme altruistic aspiration.
Even if you meditate upon the determination to be free and the altruistic intention, without the wisdom realising the final nature (how things actually exist), you cannot cut the root of cyclic existence. Therefore, strive for the means to realise dependent arising.
One who sees the infallible cause and effect of all phenomena in cyclic existence and beyond and destroys all false perceptions (of their inherent existence) has entered the path which pleases the Buddha.
Appearances are infallible dependent arisings; emptiness is free of assertions (of inherent existence or non-existence). As long as these two understandings are seen as separate, one has not yet realised the intent of the Buddha.
When these two realisations are simultaneous and concurrent, from the mere sight of infallible dependent arising comes definite knowledge which completely destroys all modes of mental grasping. At that time, the analysis of the profound view is complete.
In addition, appearances clear away the extreme of (inherent) existence; emptiness clears away the extreme of non-existence. When you understand the arising of cause and effect from the viewpoint of emptiness, you are not captivated by either of the extreme views.
In this way, when you have realised the exact points of the three principal aspects of the path, by depending on solitude, generate the power of joyous effort and quickly accomplish the final goal, my child!
