{"id":14244,"date":"2025-01-07T12:00:40","date_gmt":"2025-01-07T17:00:40","guid":{"rendered":"https:\/\/www.gosokrinpoche.com\/?p=14244"},"modified":"2025-04-26T01:07:03","modified_gmt":"2025-04-26T05:07:03","slug":"poison-and-medicine","status":"publish","type":"post","link":"https:\/\/www.gosokrinpoche.com\/bo\/poison-and-medicine\/","title":{"rendered":"Teaching on Poison and Medicine || \u5982\u679c\u6839\u662f\u6bd2\uff0c\u679d\u8449\u4e5f\u662f\u6bd2\uff1b\u5982\u679c\u6839\u662f\u85e5\uff0c\u679d\u8449\u4e5f\u662f\u85e5"},"content":{"rendered":"
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Teaching on Poison and Medicine
\n如果根是毒，枝葉也是毒；如果根是藥，枝葉也是藥<\/h2>\t\t\t\t<\/div>\n\t\t\t\t
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\n\t\t\t\t\t\t\t\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\t請點這裡進入 \"如果根是毒，枝葉也是毒；如果根是藥，枝葉也是藥\" 中文頁面
Please click here for the Chinese Version<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t
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Kyabje<\/span> Gosok<\/span> Rinpoche<\/span> Teaching<\/strong><\/span><\/p>

The great refuge<\/span>, Atisha<\/span>, once said:<\/p>

If the root is poison, then the branches and leaves are also poison; if the root is medicine, then the branches and leaves are also medicine. Similarly, if one’s foundati<\/span>on is rooted in craving<\/span>, aversion<\/span>, and ignorance<\/span>, then no matter what one does, it will be unwholesome.”<\/em><\/p>

The revered master Tsongkhapa<\/span> also stated:<\/p>

“Karma<\/span>, whether virtuous or non-virtuous, depends on the quality of the mind. If one’s intention<\/span> is pure, the path<\/span> is virtuous; if one’s intention<\/span> is impure, the path<\/span> is corrupted. Everything is determined by one’s motivation.”<\/em><\/p>

Everything hinges on motivation. For example, if four people recite The Praise to Tara<\/span><\/em> together, their recitations can have completely different meanings. One person’s recitation might not even qualify as Dharma<\/span>, another’s may correspond to the path<\/span> of a lesser being, another’s to the path<\/span> of an intermediate being, and yet another’s to the Mahayana<\/span> path<\/span>. The only determining factor is their motivation.<\/p>

In general, no matter what practice one undertakes, adjusting one’s motivation is of utmost importance. This is especially true when engaging in the stages of the path<\/span> to enlightenment<\/span> (Lamrim<\/span><\/em>), where one should cultivate a pure motivation that encompasses the essence of the entire path<\/span>.<\/p>

Therefore, one must first reflect:<\/p>

“I have attained this precious human<\/span> life, yet so many years have already passed. However, in the past, I have been entirely preoccupied with worldly affairs—seeking food, clothing, reputation, and wealth—while I have never truly engaged in the Dharma<\/span> that benefits future lives.<\/em><\/p>

If I were to die at this moment, my precious human<\/span> life would be wasted in vain. Yet, I am still alive today. I now have the opportunity to plant the seeds of the Lamrim<\/span><\/em> teachings in my mindstream. This is surely due to the great compassion<\/span> of the Three Jewels<\/span>. However, inner and outer obstacles may arise at any time. The moment of death is uncertain.<\/p>

After death, if I take rebirth<\/span> in the lower realm<\/span>s, I will endure unbearable suffering. Even if I am reborn in a favorable state, without the merit to practice the Dharma<\/span>, I will waste this life in vain, leading only to prolonged suffering with no other meaning. Therefore, I must attain liberation<\/span> from the suffering of samsara<\/span>!<\/p>

Moreover, all mother sentient beings<\/span>, who have cared for me throughout countless lifetimes, are suffering just as I am. How utterly shameful it would be to abandon them! For the benefit of all mother sentient beings<\/span>, I must attain the state of Buddha<\/span>hood, and for this purpose, I will diligently practice the Lamrim<\/span><\/em> teachings.”<\/p>

If one asks, “In this present age, do the Buddha<\/span>s still benefit us?”<\/em><\/p>

The answer is: If they did not, it would contradict reason. This is because the Buddha<\/span>s initially generated bodhicitta<\/span> for the sake of sentient beings<\/span>. They practiced the path<\/span> for the sake of sentient beings<\/span>. Ultimately, they attained Buddha<\/span>hood for the sake of sentient beings<\/span>. In summary, everything the Buddha<\/span>s have done has been solely for the benefit of sentient beings<\/span>.<\/p>

If one further asks, “If they benefit us, do they do so directly, or through emanations?”<\/em><\/p>

The answer is: They benefit us through emanations. And apart from the spiritual teacher, there is no other form in which they can manifest to us. It is the teacher who guides us to liberation<\/span> and omniscience. The Buddha<\/span>s and Bodhisattva<\/span>s benefit beings in only one way—by revealing what should be adopted and what should be abandoned. There is no other method.<\/p>

The above is a translation from our Chinese webpage, based on original Tibetan teachings.<\/p><\/div><\/div><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\t\t\tBasic Tibetan Buddhism Teachings Pages
基礎藏傳佛教開示頁面\t\t\t\t\t<\/h3>\n\t\t\t\t\n\t\t\t\t\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/a>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

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