噶千仁波切講解《大手印五支道》（一之一）
英文口譯繕寫稿 / 2015.07.05西雅圖
Teachings on the Fivefold Profound Path of Mahamudra (Ia)
by H. E. Garchen Rinpoche at Seattle, July 5th, 2015
噶千仁波切講解《大手印五支道》（一之一）2015.07.05西雅圖
http://blog.xuite.net/yeshi_tsogyal/twblog/558834280
[00:00:00-00:02:36 Tibetan]
[00:02:38-00:04:55 English]
So my Dharma friends, yesterday I offered to you the empowerment of the Fivefold Path of Mahamudra according to the profound Dharma of Drikung Kagyu. And today I will give some explanation on that Fivefold Path. So the Fivefold Path is a very important path of practice and it is not only practiced in the Drikung Kagyu lineage. If you really understand its meaning, then you have actually found an excellent method to practice of any linage without any bias. So normally we might say that this belongs to the Drikung Kagyu lineage, the practice of Drupa Kagyu or one belongs to the Gelugpa, but actually through such biased ways of viewing things, many faults actually arise even within Buddhism.
So there are those lineage holders who debate by advocating their own tenet system. But for us practitioners we should not follow this upholding of the tenet system, this debate of holding the tenet systems. Because Jigten Sumgon had said that those who grasp at the tenet, the tenet systems are ordinary. That is because through such upholding of tenet systems we create the duality and this duality is what creates samsara. And we actually want to become liberated from samsara. In order to become liberated from samsara we must become liberated from dualistic grasping. So for us practitioners it is not necessary to uphold this biased debate about the tenet systems. It is necessary for those who uphold the lineage but for us practitioners the actual quality of Buddhist practice is the precious bodhicitta. This is what all Buddhist practitioners need. And so that is why the first point here in this Fivefold Path is the point of bodhicitta.
[00:04:56-00:08:00 Tibetan]
[00:08:00-00:11:26 English]
So for us it says here “at the feet of”, if you have the handout, “at the feet of glorious Phagmodrubpa I bow” and then it says “If the steed of love and compassion is not resolved” and so on. So here, there is the steed of love and compassion, and so, we, in the beginning we develop compassion, it is the loving kindness and compassion, or love and compassion. So how, first of all, it is necessary that you recognize what is this love that is endowed with kindness too. What is the nature of this? So the nature of loving kindness is a state of peace and also happiness, a natural state of peace and happiness. And the essence of love, cultivating love, we cultivate love when we remember the kindness of others and also then develop a wish to repay that kindness. So here it is called the steed, like an excellent horse, is like this mind of love and compassion.
So first we need to understand love, where can we find this love. First of all we find this love when we look at our mother. Our mother is very kind and very precious, and that is because it was our kind mother who first gave us this precious human body. And then also, the parents, one's mother then raised us and taught us many things, many things about this world. So when we think about the kindness of our mother, my mother has been so kind to me. And this is a mind of love. And then if you have such love for somebody, for example, your mother, if you love your mother, and if this mother then encounters difficulties, then you will naturally want to help carry away this difficulty, resolve this difficulty. And that wish to resolve another’s difficulty is compassion. So we need to develop this union of love and compassion, that is the most precious jewel in this world, whether in the Dharma or in the world. So and in order to recognize it you should look at your own mind. It is when you cultivate love and compassion, the mind rests in a peaceful and happy state. And also between countries in the world, for example, when there is love and compassion, then there naturally is harmony, a state of peace between the countries there is happiness. And wherever there is no peace and no happiness and that has the nature of suffering. So in the beginning we must understand we must recognize the essence of love and compassion.
[00:11:35-00:16:35 Tibetan]
[00:16:39-00:24:32 English]
How is it when there is no love for one another, and then we are violent, we hurt each other. For example, animals they eat each other. And sometimes when they are very hungry, they even eat their own children. So when there is no love, then we begin to hurt and harm each other. The defining characteristic of a human being, a person is that they can comprehend, they can understand, know the meaning of what is being said, they can comprehend and understand its meaning. And so due to this intelligence, and also due to intelligence they can cultivate compassion. So due to understanding the quality of love, knowing the quality of love, they cultivate, we can cultivate compassion and love.
And so then however so that also it’s the worldly sense. Then however in a worldly sense, the samsaric love is somewhat mixed with self-grasping, with attachment. For example we think that this is my child, this is my father, this is my mother, this is my uncle and so on, then it goes back generations. We embrace with love all our ancestors, our family members, who belong to the same family, the same blood line. So our love naturally pervades them. Because we love them, when they encounter difficulties, then we will want to help them clear that away, resolve the difficulties. So from love arises, therefore compassion. In the samsaric sense, this love is also mixed with self-grasping and therefore is limited to our families and friends, those who are dear to us. And so therefore if anyone comes and threatens to harm them, then that one becomes an enemy, and that develops into resentment against the enemy. So then samsaric love develops into attachment and clinging and so that is what creates all the suffering in samsara.
Precisely on compassion leads to unattachment and the samsaric love leads to clinging. And in this way in samsara we transform good quality actually into fault. So we are preoccupied with the peace, happiness and the wellbeing of our families and friends whom we love very much. We want them to be free from illness and free from mental suffering. And so however it still happens though that we love that we encounter a lot of difficulties, and so the method that was given by the Buddha, the Dharma is to cultivate love for all.
So the essence of love first of all is a state of peace and happiness. So what is most important is not to provide an outer circumstance but because the essence of love is peace and happiness, the mind is the most important. And if there is love in the mind, then that will become the cause of temporary happiness and suffering, temporary happiness and ultimately to say enlightenment if there’s enlightenment. And so the Buddha had taught that on the basis all sentient beings possess buddha nature. And however temporarily sentient beings grasp, hold on at a self when there actually is no self. And so due to this perception of self we develop thoughts of attachment and aversion. We have an attachment to our friends, those who are close to us and an aversion to enemies. And these are the seeds of samsara. And so according to the Dharma, we cultivate love that is free from self-grasping. And such love will lead to realizing the non-dual primordial wisdom, the nature of the mind. And then we understand that ultimately, primordially the nature of the mind is actually enlightened, is the Buddha.
And so some people think that the practices that we do are just Buddhist practices, for example, this is a Buddhist view, and the Buddhist meditates, that is a Buddhist meditation, and so on. But this is really not true. Actually when you recognize the nature of your mind, how it really is, the actual nature of the mind, only that is the view, there is no other Buddhist view than that. So therefore it is said if you know the basis, basis of the mind, there is no other view than that. So realizing the natural state of the mind as it is is what we called the view. And then always remaining within this state, within this natural state of the mind, in whatever you do, that is what we call meditation. So normally ordinary sentient beings then do not sustain this state and they are tossed around by attachment and aversion. And when other people hurt them, then they will revenge and hurt them and harm them in return. So people are violent to each other. And so that is the ordinary conduct. The Buddhist conduct, what we call Buddhist conduct is nothing else but a conduct of non-violence. So we have the view, the meditation, and the conduct.
So again, the view is to recognize the nature of the mind as it is. And we said that when you know the basis of the mind there is no other view than that. Then the meditation is to sustain this view. So it is said that apart from resting, settling in the natural state continuously, there is no other meditation than that. So then when you rest within this view continuously within the natural state, then as a quality of that, naturally your conduct will become a nonviolent conduct, because you always rest within this state of love. And so if all beings in this world would have such nonviolent conduct, would rest within this state of peace and happiness, then also that would be reflected in the environment. Because actually our inner mind and outer elements have a strong connection to one another. So the five afflictions and the five elements are related. And if the inner mind is disturbed, then also that will cause disturbances in the outer elements. And this is where all the disasters in the outer world actually come from. It is due to the disturbance of the inner mind. And so, therefore, in order to create a world that is balanced and undisturbed, we need to develop a peaceful and happy mind. And so the methods to do that, the methods to create a peace of mind is to cultivate love and compassion.
~ 美國西雅圖中心 Diane, Echo & 普賢法譯小組 Iris, Ruyu 英聽與中譯，Serena完稿於2018.1.14，全篇待續。一切善德迴向上師長壽康健常轉法輪，文稿若有錯謬敬請來信指正：sstc.roc@gmail.com，感激不盡！
~ 下一篇：噶千仁波切講解《大手印五支道》（一之二）2015.07.05西雅圖
https://blog.xuite.net/yeshi_tsogyal/twblog/589209453
噶千仁波切講解《大手印五支道》（一之二）英文口譯繕寫稿Fivefold Profound Path of Mahamudra (Ib) by H. E. Garchen Rinpoche
https://blog.xuite.net/yeshi_tsogyal/twblog/589216740
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