Day Four

Day Four
July 13, 2008, Lehigh University

HIS HOLINESS THE DALAI LAMAS TEACHINGS

on

TSONG-KHA-PAS LAM RIM CHEN MO, THE GREAT TREATISE ON THE STAGES OF THE PATH TO ENLIGHTENMENT
English translation by THUPTEN JINPA, PH.D. Transcript #6
The text is lightly edited with chapter headings added which correspond to video menus. The numbers after a refer to time codes in audio selection #6 of His Holiness the Dalai Lama Lam Rim Teachings on www.labsum.org (on the Resources and Links page). The numbers following dvd and Part 1 and Part 2 refer to the video on dvd.

Part 1 His Holiness:

A short prayer. Shortshort prayer in Pali.

a 2:13

Reverend Bodhi: This is the Metta Sutta. A short prayer.

[Chanting in Pali]
His Holiness:

Thank you. [leads chanting in Tibetan]

Altruism and Interdependence1
a 7:21 dvd 09:37

Now today, about the bodhichitta, altruism. Basically all religious traditions carry the importance of altruism. Then the, I think, unique thing about Buddhism is the concept of interdependency. Or pratityasamutpada. I think thats very, very unique about Buddhism.
His Holiness:

So in our daily life, even for a non-believer, I think altruism certainly is the very basis of our well-beingincluding physical well-being. Because showing more concern to others (the way the attitude works) is something, I think, that includes self-confidence. People who are showing concern about others, theyre (himself or herself) self-confident. Out of fear, showing concern to others is difficult.2 So more self-confidence brings less fear, more inner strength. As a result, on the physical level also more all the physical elements then function more normally. Under fear, constant anger, constant hate, the physical elements then much disturbed.
1 2

See Newland, ch. 5: 105-111 for parallel to transcript pp. 1-11. Literal transcript: So in our daily life, even non-believer, I think altruism certainly the very basis of our wellbeing, including physical well-being. Because more showing concern to others, that, I think, very... the way of the attitude is something, I think, the self-confidence. People who showing concern toward other, theyre, himself or herself, self-confidence. Out of fear, showing concern to other is difficult.

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So even for the physical well-being, I think altruistic mind is something very, very helpful. And particularly when you are passing through a difficult period, the altruistic attitude, altruism, really acts how do you say, sustains peace of mind, calm mind. So thats one thing. Then pratitiyasamutpada, or the concept of interdependency, that also is very, very helpful in our daily life, because the realityeverything interdependent. In the economic field, or the ecology field or health field, health, I think everything, even politics, international relations, the realityheavily interdependent. So thats the reality. But often what appears to us, whether interesting or dangerous, appears to be something independent, something isolated. So our methodby according with appearancesthen our method becomes unrealistic. So with fuller knowledge about the interdependence and that the thing (either positive or negative) in reality depends on many factors knowing that, then dealing with that thing becomes more realistic.3 It seems, you see, many unwanted sorts of things happen because of an unrealistic approach. So on that level, I think the Buddhist concept of interdependencythat brings the idea of holistic. That brings a more realistic attitude, so it is useful.
Compassion and Bodhichitta, the Awakening Mind
a 12:28 dvd 14:45

His Holiness: Thupten Jinpa:

Now altruism[continues in Tibetan]

So now well be dealing with the topic of generating the awakening mind, or bodhichitta. And, as explained before, here were not talking about a state of mind thats simply based upon a kind of a yearning for happiness and yearning to overcome suffering. But rather the awakening mind of bodhichitta must be cultivated on the basis of a conviction that recognizes the possibility of achievement of happiness and possibility of the achievement of the cessation of suffering. And motivated by that understanding, you then develop the aspiration to bring about others welfare in the most effective manner. So this is what is meant by bodhichitta, the awakening mind, sem gyey, or generating the awakening mind. Mind-generation. And so in some texts it is stated that with compassion one focuses on the sentient beings, and with wisdom one focuses on the attainment of enlightenment. So it shows the role of altruism and wisdom in the context of the path.

Literal transcript: But often appears us those interesting or something dangerous, appears something independent, something isolated. So our method, according appearancesthen our method becomes unrealistic. So with fuller knowledge about the interdependency, and the thing, which positive or negative, in reality depend on many factor, so knowing that, then dealing that become more realistic.
3

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His Holiness: [in Tibetan]

So then having reflected upon the benefits of generating awakening mind, bodhichitta, then Tsong-kha-pa goes on to explain the actual process, procedure, by which this mind is generated. And here, the principal element really is the cultivation of compassion. For example, in Maitreyas Ornament of Mahayana Sutras, he explains that the root of bodhichitta, the awakening mind, is compassion.
Thupten Jinpa: His Holiness: [in Tibetan]

So if you look at the understanding of what is meant by compassion, we will see two principal aspects to this mind. One is a sense of affection that holds other sentient beings as dear; and the other element, the sentient beings whose suffering you are concerned about. So the one element is to cultivate a sense of affection for the sentient beings whose suffering you are concerned about and holding them to be dear; and the second element is a wish to help these sentient beings bring about a relief of their suffering. So these are the two elements that are part of the compassion.
Thupten Jinpa: His Holiness: [in Tibetan]

So these two being the key elements that constitute the mental state that we call compassion, it becomes crucial to have a deeper understanding of what we mean by suffering from which we wish all sentient beings to be free. And as for the development of the understanding of the nature of suffering, this has already been covered in the presentation of the practices relevant to the path of the initial capacity and middle, intermediate, capacity.
Thupten Jinpa:

In the initial capacity, the focus was more on understanding the nature of suffering at the level of evident, everyday suffering in the form of a physical sensation. And in the context of explanation of the path of the practices of intermediate capacity, the main focus was on understanding the nature of suffering at the second and the third level, which is the suffering of change and, more importantly, the suffering of pervasive conditioning. And so, having contemplated on the nature of suffering in these profound terms, then one develops a genuine aspiration to seek liberation from suffering. And at that point one would have attained what is called true renunciation or ngen jung. And so, once you have attained that, then on the basis of relating ones own personal experience of having developed this genuine aspiration to attain freedom from suffering, when you extend that to other sentient beings, suffering sentient beings, then compassion arises. So here for example, in Maitreyas Ornament of Clear Realization (Abhisamayalankara) when he defines bodhicitta, he says that the mind generation, the generated awakening mind, is for the sake of other sentient beings, for the welfare of other sentient beings. And when Tsong-kha-pa explains that passage, he says that the welfare of other beings here refers to the attainment of liberation of other sentient beings. So in other words,

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compassion is a state of mind where you aspire for other sentient beings to attain liberation from samsara, from suffering. And here, the more your understanding of the nature of suffering is, the more effective that aspiration will be. And also, particularly if your understanding of the suffering of pervasive conditioning is profound, then there will be a stronger recognition of the destructive nature of the afflictions which are the root of this suffering of conditioning. The more you are able to recognize the destructive nature of the afflictions, then the aspiration will also arise to not only be free from the afflictions but also the propensities created by these afflictions, and these are the propensities which come in the way of gaining a full, omniscient mind. And so these are subtle obscurations to total knowledge, full knowledge. And therefore the aspiration to attain buddhahood that is characterized by overcoming of even the subtle obscurations to knowledgeso that aspiration arises as well.
Two Methods for Generating Bodhicitta
a 23:45 dvd 26:07

His Holiness: [in Tibetan]

So now the first element of compassion (which was to have this sense of affection for other sentient beings) in order to cultivate that ability to hold other sentient beings to be dear, you need to cultivate a sense of connection and affection for other beings.
Thupten Jinpa: His Holiness: [in Tibetan]

So, as for the method for cultivating this sense of affection that holds other sentient beings to be dear, there evolved historically two main approaches. One is the seven point cause-and-effect approach or method. The other one is the method of exchanging and equalizing self and others.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

So, in general

His Holiness: [in Tibetan]

So in general, these two methods or approaches are traced to two different lineages. The seven point cause-and-effect method stemming from the lineage of Maitreya and so on, and the equalizing and exchanging of self and others stemming from Nagarjuna. For example in Nagarjunas Precious Garland and also particularly in his Commentary on the Awakening Mind (Bodhicittavivarana), the approach of the equalizing and exchange of self and others is very explicitly presented.
Thupten Jinpa: His Holiness: [in Tibetan]

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So given that the second approach stems from Nagarjuna and emphasizes the equalizing and exchanging of self and others, this particular lineage is referred to as the lineage of practices resembling great waves. And the point here is that this is an approach that is more suited to practitioners of high caliber, advanced practitioners.
Thupten Jinpa:

Because if you compare the two, in the first approach (seven point cause-and-effect method) the key element there is to cultivate the perception of other sentient beings as being related to you, either as your mother or somehow related to you, and on that basis then the remaining kinds of practices are built on. Whereas if you look at the exchanging and equalizing of self and others, this does not require considering others as somehow related to you, but rather it takes the practice at the level where you recognize the fundamental equality of yourself and others in terms of aspiration for happiness. And therefore in Shantidevas text Guide to the Bodhisattvas Way of Life, he says that one should exchange self with others and thereby put into practice this instructionwhich is secretsuggesting the need for greater intelligence. So in the second approach, kind of the main approach is really by way of reasoning, to try to establish that fundamental equality.
His Holiness: [in Tibetan]

So earlier I forgot one point that His Holiness made. So in the approach of exchanging and equalizing of self and others, not only is it not contingent upon cultivating the recognition of other sentient beings as somehow related to you in familial terms, such as mother, but even it is possible to recognize the kindness of other sentient beings, say for example even in the case of ones enemy, who provides you an opportunity to further your spiritual growth, and so on.
Thupten Jinpa:

So if you compare these two approaches, for example in the case of the seven point cause-and-effect method which proceeds with the cultivation of recognition of all sentient beings as having been ones mother and reflecting upon their kindness and so on, one could say that there, it still depends upon still relates to other sentient beings on the basis of how they appear to you, and their actions. Whereas in the approach of exchanging and equalizing oneself and others, how the other person appears to you and what their motivations are and what their actions are vis-a-vis you becomes a different question. What is happening is that you are connecting with the other person at the fundamental level where you recognize the equalitythat just as I wish to be happy, achieve happiness and overcome suffering, this person too wishes to achieve happiness and overcome suffering. And at that level your relation, your perspective uponyour perception of the other person does not depend upon its not influenced by or its not dependent upon how that other person behaves toward you or how that other person relates to you. So therefore, generally, in my general talks, I often say that if we compare ordinary compassion with more cultivated compassion, there is a difference. Ordinary compassion

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seems to depend upon our perception of how other persons behave towards us, how they feel towards us. Therefore we are able to extend our ordinary compassion only to our friends and family whom we consider to be, you knowwho we think care about us. Whereas when you cultivate genuine compassion, then you are relating to that person at this fundamental, human level. So the compassion is not contingent upon that persons behavior but rather you are relating to this person at the level of a person, and how he behaves towards you, what he thinks of you, is a secondary issue. But so far as your own compassion is concerned, you are relating to that person at this level where you recognize the humanity of that person and relate to that personjust as I wish to be happy, he or she too wishes to be happy. So there seems to be the difference here, where in one approach, there is a dependence upon the other persons attitude and behavior. In the latter there is no dependence upon the other persons attitude or behavior towards you.
Seven Point Cause-and-Effect Method
a 34:23 dvd 36:39

His Holiness: [in Tibetan]

So now we will go through the first method, which is the seven point cause-and-effect method, and here, among these seven points, compassion is the principal, and all the other elements are either conditions leading up to compassion or the fruition, or the result, of compassion.
Thupten Jinpa: His Holiness: [in Tibetan]

So here, the actual practice begins with meditation on equanimity, cultivation of equanimity.
Thupten Jinpa: His Holiness: [in Tibetan]

So the meaning of equanimity in this context is to really bring about a certain equanimity in your own attitude and feelings towards all others, so that there is no discrimination of feeling of distance or nearness.
Thupten Jinpa: His Holiness: [in Tibetan]

And then the next stage is to then cultivate a recognition of all other sentient beings as someone dear to you. And here, taking an example of a person who was most dear to you in this life, maybe it is your mother or someone else, and then cultivating that understanding and sentiment, and then trying to view all other sentient beings in that same light. And then on that basis we then proceed towards cultivation of the recognition of their kindness; and then the thought to repay their kindness; and then cultivating this affection that holds other beings to be dear; which then leads to
Thupten Jinpa:

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compassion; and then compassion then culminates in lhag sam, which is this altruistic resolve.
His Holiness: [in Tibetan]

So the key defining factor of lhag sam, this altruistic resolve, is a sense of responsibility for bringing about others welfare.
Thupten Jinpa: His Holiness: [in Tibetan]

So then the question arises, How do I go about bringing about others welfare? How can I make this real? Then one needs to check about ones own current capacity.
Thupten Jinpa: His Holiness: [in Tibetan]

So then recognize the limitations of your current state, because if you cannot take care of yourself, being able to take care of someone else is a difficult task.
Thupten Jinpa: His Holiness: [in Tibetan]

Theres a Tibetan expression that someone who has already fallen down is not going to be able to help someone else get up.
Thupten Jinpa: His Holiness: [in Tibetan]

So although for the practitioner the ultimate aim is to bring about others welfare, but as a means towards that, one needs to cultivate the aspiration to seek enlightenment.
Thupten Jinpa: His Holiness: [in Tibetan]

So then therefore it becomes very important to cultivate the genuine aspiration to seek enlightenment. Now in order to do that, its not adequate simply to, you know, proceed by kind of a nave assumption that enlightenment can be achieved. One needs to have a genuine conviction in the possibility of attainment of that enlightenment. So this would require the understanding that in fact this enlightenment can be realized within ones own mental continuum. So this would require quite a lot of thinking.
Thupten Jinpa:

So it becomes important to, first of all, have a genuine understanding of the possibility of attainment of liberation, moksha. And this would also involve the conviction and understanding that the afflictions can be brought to an end. So there is the possibility of a cessation of the afflictionsthat afflictions can be eliminated. Once you recognize the possibility of the elimination of the afflictions, then one will also extend that line of thinking to understand and recognize that even the propensities created

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by these afflictions can be removed and eliminated. So on that basis one will be able to develop a genuine recognition of the possibility of the attainment of buddhahood. And for this, to really have a deeper understanding of the possibility of full enlightenment, my own feeling is that one needs to bring in the perspective of Highest Yoga Tantra, which provides us a way of understanding the nature of consciousness as many different levels, so that one can understand the possibility of attainment of full omniscience on the basis of the subtle-mostunderstanding the subtle-most level of consciousness.
His Holiness: [in Tibetan]

So for example, when we try to understand the Mahayana presentation of the theory of the four kayas, the four embodiments of the buddhahood, if we bring in the perspective of Highest Yoga Tantra, and particularly the concept of fundamental innate mind of clear light, then on that basis, one can then envision at least the possibility of how the four kaya concept makes sense. However, if you do not bring in that perspective, then ones understanding of the four kayas, the four embodiments of the buddhahood, becomes rather vague.
Thupten Jinpa: His Holiness: [in Tibetan]

So this is the reason why the statement is found that with wisdom one focuses on enlightenment.
Thupten Jinpa: His Holiness: [in Tibetan]

So this, in a way, we kind of already touched upon, when we discussed the understanding of Nagarjunas line when he says, By means of emptiness the conceptualizations are calmed. And the alternative reading was, Within emptiness the false conceptualizations are dissolved and calmed.
Thupten Jinpa: His Holiness: [in Tibetan]

So once you have a true understanding of what is enlightenment, a valid cognition of what is liberation, then on the basis of the aspiration to bring about others welfare, one can then develop a genuine aspiration to seek enlightenment.
Thupten Jinpa: His Holiness: [in Tibetan]

Then Tsong-kha-pa explains what exactly is bodhichitta, the awakening mind, and he defines it as a state of mind where the aspiration to bring about others welfare serves as the cause, the condition; and the aspiration to attain buddhahood is a concomitant factor; and on that basis one cultivates this mind.
Thupten Jinpa: His Holiness: [in Tibetan]

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Principally the awakening mind, or bodhichitta, is of two kinds. One is the aspiring level of awakening mind, and the other one is the awakening mind in the form of engagement, actual engagement. But also from the point of view of corresponding levels of the path, there are four types of bodhichitta identified. But also there is a list of twenty-two different types of bodhichitta or awakening mind explained in the text, where different metaphors are used to define them.
Thupten Jinpa: His Holiness: [in Tibetan]

So as to these two principal types of bodhichitta, the awakening mind the aspiring or aspirational bodhichitta, and engaging bodhichittahow the two are distinguished there seem to be slight differences of explanation in the classical Indian texts.
Thupten Jinpa:

However Tsong-kha-pas understanding is the following: so when the practitioner, as a result of cultivation of bodhichitta, arrives at a point where he or she gains realization of a single-pointed aspirationa spontaneous single-pointed aspiration to attain buddhahood for the benefit of all beingsat that point the individual has attained the aspirational level of bodhichitta. And on that basis, when the practitioner cultivates the commitment to engage, implement, this aspiration into practice, and commits himself to engage in the bodhisattva practices, then takes the bodhisattva vowsafter having received the bodhisattva vows, from that point onwardsthen his or her bodhichitta has turned into an engaging awakening mind.
His Holiness: [in Tibetan]

So Tsong-kha-pa bases this interpretation of the distinction between the two upon Kamalashilas text, The Middle Stages of the Path. [discussion with His Holiness in
Thupten Jinpa:
Tibetan]

His Holiness: [in Tibetan] Thupten Jinpa:

[begins in Tibetan]

the second volume.

His Holiness: [in Tibetan] Thupten Jinpa:

Sorry, the first volume of the Stages of the Path Stages of Meditation,

sorry.
His Holiness: [in Tibetan]

So this text, Bhavanakrama, of Kamalashila, Stages of Meditationit appears that he composed it in Tibet.
Thupten Jinpa: His Holiness: [in Tibetan]

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So his main text that was composed in India seems to be Madhyamaka Aloka, Lamp sorry, The Light of Middle Way.
Thupten Jinpa: His Holiness: [in Tibetan]

Similarly his massive commentary, which is actually in two volumes, on Shantarakshitas Tattvasamgrahathat text also seemed to be composed in India.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

Quite an impressive work actually.

His Holiness: [in Tibetan]

So this is a text that really needs to be studied, and it will be, you know, helpful if professors here can take up the task of translating it.
Thupten Jinpa: His Holiness: [in Tibetan]

So of course I read this text in the Tibetan version. Even then, you know, my head starts, you know, swirling around. So the professors, you know, when you if you do take up this task, before you do that, you need a big rest first.
Thupten Jinpa: His Holiness: [in Tibetan]

So the next section is training the mind in generating the awakening mind according to the approach of equalizing and exchanging of self and others.
Thupten Jinpa: His Holiness: [in Tibetan]

This reminds me of a story. This was once the Kadampa master Potowa, at Reting Monastery, one day he was very busy trying to compile the catalogue of a large amount of texts which were all kind of slightly jumbled. And, you know and this was a very difficult task, and he started getting really, really confused.
Thupten Jinpa:

And so at that point one of his students came to see him and asked for an instruction. So this really annoyed Potowa. So he turned to the student and said, Well what are you talking about? and in fact chased the student out. So similarly, when the professors are working on the translation of this very difficult text, you know, inevitably you are going to be in that state of mind, so people around you will need to be a little cautious.

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Equalizing and Exchanging of Self and Others

a 52:56 dvd 55:10

His Holiness: [in Tibetan]

So now from this point onwards from the text, Tsong-kha-pa is explaining the method of training ones mind in generating the awakening mind according to the approach of equalizing and exchanging of self and others.
Thupten Jinpa: His Holiness: [discussion in Tibetan with Thupten Jinpa and others on stage and in audience, concerning Tattvasamgraha translations] Thupten Jinpa:

Tattvasamgraha is also translated, isnt it?...

His Holiness: [discussion continues in Tibetan] Very good. [discussion continues in Tibetan] Thupten Jinpa: His Holiness: Thupten Jinpa:

Excellent. Very good. [continues in Tibetan]

So of course, the explanation on how to proceed in the training of ones mind according to the approach of equalizing and exchanging of self and others is extensively presented in the text here in Tsong-kha-pa, by Tsong-kha-pa, and the steps are the following. One proceeds with first cultivating the equality of self and others; and then one moves on to contemplating the disadvantages of self-cherishing; and then the advantages of the thought cherishing others welfare; and then on that basis one actually engages in the actual training of exchanging itself. And then succeeded by meditation on tong-len, giving and taking.
His Holiness: [in Tibetan]

So as for the text, Shantidevas text, Guide to the Bodhisattvas Way of Life (which, I was told, Shantideva can be dated to the eighth century), so this was a text composed in the eighth century. We are now in the 21st century, and to this day, as far as the cultivation of this exchanging of self and others is concerned, Shantidevas text still remains the most excellent.
Thupten Jinpa: His Holiness: [in Tibetan]

So next is once, as a result of training your mind, you have generated some you have had some experience within you, then at that point, in order to make that realization stable and firm, then one participates in a rite or a ceremony to really confirm or affirm this generation of awakening mind.
Thupten Jinpa:

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Part 2 The Six Perfections The Actual Bodhisattva Practices4

a 57:07 dvd 00:17

His Holiness: [in Tibetan]

So the next main outline is how, after having generated the awakening mind, one engages in the actual bodhisattva practices.
Thupten Jinpa: His Holiness: [in Tibetan]

So since what the practitioner is aspiring for is the attainment of Buddhas omniscient state, and since the omniscient state is an attainment that comes as a result of causes and conditions, one needs to seek the causes and conditions. And there, not only causes and conditions but all the complete causes and conditions, and the right causes and conditions.
Thupten Jinpa:

And here, this includes many different practices. But, you know, if one were to summarize them, then as Nagarjuna points out in his dedication verse of the Sixty Stanzas of Reasoning, where he says, May, through this virtue, all beings accomplish the two collections, and on that basis attain the buddhahood that is characterized by the two kayas, two embodiments, form body and truth body. So here the main factors that are necessary for the attainment of buddhahood are identified as the collection of merit and accumulation of wisdom. And if we were to elaborate these two accumulations a little bit further, then these are explained in terms of the six perfections. And if we elaborate the sixth perfection, which is the perfection of wisdom further, then we have four more perfections. So altogether there are ten perfections according to that list. So these are the conditions and the causes that one needs to cultivate in order to attain buddhahood.
His Holiness: [in Tibetan]

So when explaining the practices of the six perfections, Tsong-kha-pa (this is on page 85 of Volume II) presents the topic in the following main outlines. He says that, The reason why you must learn the trainings after developing [the spirit of enlightenment] the awakening mind, and Demonstrating that you will not become a buddha by learning either method or wisdom separately.
Thupten Jinpa:

And here Tsong-kha-pa explains the need for both the method aspect of the path and wisdom aspect of the path, and how it is through the union of both of these one will be able to insure that all the causes and conditions necessary for the attainment of omniscient buddhahood are made possible.

See Newland, ch. 117-124 for parallel to transcript pp. 11-20.

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And so as explained before, these method and wisdom aspects are presented in the form of six perfections. So if you look at all the practices that belong to the method aspect (such as generosity and morality and so on) there, the principal element is really the application, development, cultivation and application of a more aspiring type of mind, more in the form of aspiration. So even in the case of generosity, although the actual act of giving is important, but what is essentially happening is to really enhance ones intent for giving. So in other words, in the method aspect of the path, the main faculty that is being applied and cultivated and developed really is in the form of an aspiration. However, in order for these method aspects of the path to be effective and progress, one needs the faculty of wisdom, which will bring in the sense of conviction and the ascertainment. And then the greater your level of ascertainment and conviction, the more enhanced your practices will be. So similarly, the wisdom aspect of the path needs to be complemented by the method aspect of the path. For example, in the context of cultivating the wisdom of emptiness, realization of emptiness, in order for that to occur we need to make our mind or heart receptive to that realization. And therefore, in order to make our mind receptive for the realization of emptiness, one needs to engage in practices of purifying negativity and increasing our merits. And through the combination of purification of negative karma and increasing of our merits we make our heart receptive, so that the wisdom of emptiness can arise in it. So we can see how the two factors, aspects, of the path, the method and wisdomthey really complement each other and reinforce each other and mutually enhance the development of each other. And so it is the method that helps the practitioner to cultivate realization of emptiness where there isnt a realization yet occurred, and where the realization has occurred, it is the method aspect that will help that realization to become more enhanced and progress. And in particular it is the method aspect of the path that will insure that ones realization of emptinessthat wisdombecomes a powerful antidote against subtle obscuration to knowledge and becomes a cause for enlightenment. So similarly, when you look at the way in which one understands the progression from one level to the next level on the path, the actual progression on the bodhisattva levels really occurs when someone is in the meditative equipoise on emptiness. So it is ultimately the quality of the wisdom that would determine progression on the path. So therefore wisdom being the principal, the method aspect becomes a complimentary factor.
His Holiness: [in Tibetan]

So when explaining the six perfections, Tsong-kha-pa explained this in the following outlines. He says that, How all the precepts are included in the six perfections, and this is further divided into the following: A discussion of the main
Thupten Jinpa:

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topic, the fixed number of perfections, and An ancillary discussion of the fixed order of the perfections.
His Holiness: [in Tibetan]

So the reference here to the kind of determinate number, or fixed numbergenerally in the text when one talks about a certain division as being fixed or determinate, there are many different kinds of fixed number. For example, if you take the example of the two truths, then it is an exhaustive division, number, so the number is fixed and it is exhaustive. But if you take the example of the four noble truths, then the determinate status of the number has a very specific purpose, so its a fixed number for a specific purpose.
Thupten Jinpa:

So my feeling is that the six perfections here share a similar status. It is not an exhaustive list but its more a fixed number related to a particular purpose. Then you have sometimes a certain fixed number, division, to help dispel certain misunderstandings. So there are different types of different reasons for making a very fixed, determinate number or list.
Perfections of Giving and Morality
a 1:10:36 dvd 13:44

His Holiness: [in Tibetan]

So the first of the six perfections is practice of generosity, and the actual explanation of the text itself is fairly straightforward, but it is an important topic. We need to reflect upon this and try to practice.
Thupten Jinpa: His Holiness: [in Tibetan]

The key point in the context of the practice of generosity, perfection of generosity, is to insure that it brings benefit to the other. So if you look at the sections dealing with what are the appropriate things to give, appropriate time and so on, the key element here is to insure that whatever is given is of benefit to the other person.
Thupten Jinpa: His Holiness: [in Tibetan]

So in terms of different types of giving, generally the text lists three main forms of giving: giving of material needs; giving of protection from fear, or fearlessness; and giving of dharma, spiritual teachings.
Thupten Jinpa: His Holiness: [in Tibetan]

For example, if one can insure that ones motivation is correct, then all the work related to environmental protection can become, from the Buddhist point of view, a form of the second type of giving, which is the giving of protection, fearlessness.
Thupten Jinpa:

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His Holiness: [in Tibetan]

Similarly with the professors and teachers, giving lectures and so on to others can be a form of giving of dharma, giving of spiritual teaching.
Thupten Jinpa: His Holiness: [mostly in Tibetan] exchangeexchange

However if the motivation is purely to get the pay, then it becomes a form of exchange.
Thupten Jinpa: His Holiness: Thupten Jinpa: His Holiness:

Business. Like business. Its like a business transaction.

Even Dalai Lama, sort of giving lecture in order to receive some money, then thats a business. [continues in Tibetan]
Thupten Jinpa:

So then it doesnt become a giving. It just becomes a business.

His Holiness: [in Tibetan] Thupten Jinpa:

In fact traditionally that form of business is considered to be the worst

kind.
His Holiness: [in Tibetan]

Thupten Jinpa:

So this reminds me of a Tibetan master, Tsele Nasok Rangdrol, in his

writings
His Holiness: [begins in Tibetan]a Nyingma master

Hes a Nyingma master. In his writing he speaks of having made three pledges, and these three pledges were never to ride any animal, and second one was not to eat meat, and third one was not to take any offerings, material offerings, as a result of giving dharma teachings. And in this context he says that he realized that taking money from giving teachings is seems to be a kind of a business, and this, he said, is the worst kind of business.
Thupten Jinpa: His Holiness: [in Tibetan]

So the second perfection is perfection of morality, and there are three principal types. One is morality in the form of restraining from negative actions; and second is morality in the form of gathering of virtue, virtuous activities; and third is morality in the form of working for others welfare.
Thupten Jinpa: His Holiness: [mostly in Tibetan] nursesdoctorsnurses

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So earlier, I also forgot to mention that those people who are in the caring professions, such as nursing and medical doctors, their activities can become a form of giving of the second type, which is giving protection from fear.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

So since we are talking about morality

His Holiness: [in Tibetan]

So since we are talking about morality, or perfections, in the context of a bodhisattva practitioner we are talking about morality in the context of a bodhisattva practitioner. So if the practitioner is someone who has vinaya vows, individual liberation vows, whether of lay vows or monastic vows, then the observance of those vows becomes the first category of morality, which is the morality of restraining from negative actions.
Thupten Jinpa:

If the person does not have any formal vows of vinaya, then the morality would be the morality of living ones life according to the principal of abstaining from the ten negative actions. But however this should also include, for the bodhisattva practitioner, refraining from sorry, guarding against the self-cherishing thought as well.
His Holiness: [in Tibetan]

So the second category of morality, of gathering virtue, can include all the practices that one engages in that lead to the development of the various aspects of the path, whether it is relating to the profound view of emptiness or the vast practices.
Thupten Jinpa: His Holiness: [in Tibetan]

In terms of the sequence, there is also a certain fixed sequence between the three levels of morality because, when one observes the morality of restraining from negative actions, that then enables the individual to have development of the virtuous qualities within ones heart. And once you have developed your own mind in that way, then one will be able to be more capable of bringing about others welfare. So therefore there is a certain progression within these three types of moralityof restraining from negative actions to gathering of virtue to bringing about working for others welfare.
Thupten Jinpa: His Holiness: [in Tibetan]

So in this text, when explaining the third level of morality, morality of working for others welfare, Tsong-kha-pa lists eleven different forms of service, and this is explained also in more detail in Tsong-kha-pas
Thupten Jinpa: His Holiness: [in Tibetan]

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Thupten Jinpa: Tsong-kha-pas commentary, exposition, of the morality chapter of

Asangas Bodhisattva Levels.

His Holiness: [in Tibetan]

To list the eleven very briefly, the first one is to provide assistance where there is a need for assistance.
Thupten Jinpa: His Holiness: [in Tibetan]

So for example, a simple example would be if someone is suffering from, you know, problems in their leg and has difficulty walking, then just helping that person.
Thupten Jinpa: His Holiness: [in Tibetan]

Then the second one that is listed is (I dont think its in this text but it is from Tsong-kha-pas commentary on Asangas chapter on morality) the second one is to help others where they have a level of ignorance in a particular work they are doing or means of doing something.
Thupten Jinpa: His Holiness: [in Tibetan]

So the third one is to be more pro-active in reaching outfor example, being more welcoming of others and so on.
Thupten Jinpa: His Holiness: [in Tibetan]

And then the fourth one is to provide companionship to people who are, you know, going through a difficult time, such as fear and so on.
Thupten Jinpa: His Holiness: [in Tibetan]

And to provide companionship and support for someone who is suffering grief or sorrow.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

Helping those who are in need of immediate material needs, material

facilities.
His Holiness: [in Tibetan] Thupten Jinpa:

And helping those who are trying to seek a shelter.

His Holiness: [in Tibetan]

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Sorry, I misunderstood it. So, those who are seeking some form of support, not physical shelter but more in the form of a mentor or support, kind of emotional support.
Thupten Jinpa: His Holiness: [in Tibetan]

And then the next one is to insure that whatever help you are giving is done in an appropriate way, so that it is beneficial to the other persons state of mind.
Thupten Jinpa: His Holiness: [in Tibetan]

So next is to provide some form of spiritual kind of counsel so that the person who may be likely to go in a wrong, non-virtuous path is gently steered towards the right path.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

And then

His Holiness: [in Tibetan]

The next one is to, where necessary, take a firm stand, especially when it involves harm being committed by someone else.
Thupten Jinpa: His Holiness: [in Tibetan]

And the next one that is on the list is that, if you have the capability, then where necessary, you should use your magical powers to help others. Of course thats a long-distance question.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa: His Holiness: Thupten Jinpa:

So this is something that we can defer and reserve for the moment. Later, later. Not now. Other day. [continues in Tibetan]

So these are the eleven forms, ways, in which one should work for other sentient beings benefit listed in the text.
Forbearance and Joyous Effort
a 1:25:58 dvd 29:07

His Holiness: [in Tibetan] Thupten Jinpa:

So then the next perfection is perfection of forbearance.

His Holiness: [in Tibetan]

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There are principally three forms of forbearance. One is forbearance in the form of being indifferent to the harms perpetrated upon oneself. And the second form of forbearance is forbearance in the form of deliberately embracing, you know, harms caused by otherssorry, deliberately embracing the hardships and the pain involved. And the third form of forbearance is forbearance developed on the basis of reflecting upon the dharma teachings, or reality, or truth.
Thupten Jinpa: His Holiness: [in Tibetan]

In this particular section in Tsong-kha-pas text he really grounds all of his explanation mainly on the basis of Shantidevas Guide to the Bodhisattvas Way of Life, and he extensively cites from that text.
Thupten Jinpa:

Shantidevas sixth chapter. A really wonderful sort of explanation. [continues in Tibetan]

His Holiness: Thupten Jinpa:

The next perfection is perfection of joyous effort, or joyful

perseverance.
His Holiness: [in Tibetan]

Three forms of joyous or joyful perseverance are identified. One is in the form of putting on an armor, or armor-like joyous effort. And the second is joyous effort in the form of gathering virtue. And third is joyous effort in the context of working for others, sentient beings benefit.
Thupten Jinpa: His Holiness: [in Tibetan]

So the first type of joyous effort in the form of an armor-like quality is really to cultivate an attitude which takes into account this long temporal kind of frame, cultivating the sentiment that, you know, even for the benefit of a single sentient being that I shall dedicate myself for eons until the reach ofthe end of space.
Thupten Jinpa:

So for example in Panchen Lamas Guru Puja, (Offerings to the or Celebration of the Lama) here he says that, Even for the sake of a single sentient being, if I needed to be in the lower realms for eons at a time, I shall not be disheartened and will strive to bring about others welfare. So this is really talking about this armor-like quality of perseverance.
His Holiness: [in Tibetan]

And also the main source that again Tsong-kha-pa uses in his Lam Rim Chen Mo in explaining the practices of the joyous effort perfection again is from Shantidevas text. Its the seventh chapter of Guide to the Bodhisattvas Way of Life.
Thupten Jinpa: His Holiness: [in Tibetan]

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So the next two perfections are the perfection of concentration and perfection of wisdom, and these two are covered in the third volume, which has a separate section where the focus is on presentation of calm abiding or tranquil abiding, shamatha, and special insight, vipassana.
Thupten Jinpa: Four Ways to Gather Students5
a 1:31:24 dvd 34:29

His Holiness: [in Tibetan]

So the next so these two perfections will be dealt with in the third volume, so the next topic is the four factors for attracting others.
Thupten Jinpa: His Holiness: [in Tibetan]

The four principal factors for attracting others are the following. The first one is giving what is materially needed; and the second is using eloquent and pleasant speech so that it is appealing to the other person; and the third is leading the other person to a virtuous or rightful path by means of teaching; and the fourth is living that by ones own example. So whatever you teach others you must be able to live that yourself, by means of an example.
Thupten Jinpa: His Holiness: [in Tibetan]

So up to this, engaging in the bodhisattva practices (in the general practices of the bodhisattva path) is completed.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

Have you brought the third volume with you?

His Holiness: [in Tibetan] Thupten Jinpa:

So maybe my presentation was a bit too fast.

Concentration6
a 1:34:02 dvd 37:16

His Holiness: [in Tibetan]

So when were talking about tranquil abiding, shamatha, and special insight, vipassana, generally speaking, these two practices are common to both Buddhist and non-Buddhist classical Indian traditions.
Thupten Jinpa:
5 6

See Newland, ch. 10: 124. See Newland, ch. 10: 122-123.

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His Holiness: [in Tibetan]

For example in the Lankavatara Sutra (Descent into Lanka Sutra) there is a statement where the Buddha identifies various types of vehicles. And he calls them the vehicles of the celestial beings, the vehicles of the humans, and vehicles of the disciples, the vehicles of the bodhisattvas and so on, and where the point is made that as long as there would exist among the sentient beings a tremendous diversity of mental dispositions and spiritual inclinations, they will evolve tremendously diverse forms of vehicles, spiritual vehicles.
Thupten Jinpa: His Holiness: [mainly in Tibetan] pluralism... pluralism Thupten Jinpa:

In this sutra the spiritual pluralism is very clearly presented.

His Holiness: [in Tibetan]

So if we try to understand what is meant by the celestial vehicle (celestial beings vehicle) and human vehicle, then here probably the primary aspiration or the purpose is to present a path that would lead to freedom from immediate suffering.
Thupten Jinpa: His Holiness: [in Tibetan]

So then when the brahma vehicle, the vehicle of the brahma, is presented, then in this context the practices of tranquil abiding, shamatha, and vipassana, special insight, become relevant.
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

Here the main aim is to remove or dispel the suffering of change.

His Holiness: [in Tibetan]

So here the main path is to progressively go through the various levels of concentration and formless realms, states. And although the foundation is the cultivation of tranquil abiding, shamatha, but the actual path itself is a form of vipassana, special insight, that compares the characteristics of the desire realm, of the lower realms, as opposed to the higher realms.
Thupten Jinpa: His Holiness: [in Tibetan]

Then this raises the question about the notion of the three realms. So how can we establish the existence of these three realms: the desire realm, the form realm and the formless realm? One way in which we can kind of understand this is to examine our own states of mind. So if we compare if we look at our own mind, those states of mind which belong to the desire realm tend to be much more gross, so you have much more grosser levels of afflictions and also other mental thought processes and so on.
Thupten Jinpa:

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Compared to this, someone who has gained samadhi, meditative stabilization, will know that there is a very subtle there is a subtle comparatively subtler state of mind where he or she can abide. So compare this to the normal, ordinary desire states of mind, desire realm state of mind. Then you can see a comparative difference of subtlety. And even there in the realm of meditative states, one can see progressively deeper states and so on. So corresponding to this, one can then infer that there might also be resultant states of being which are the fruits of these various states of mind. So in this way one can at least understand the existence of the three realms: desire, form and formless.
His Holiness: [in Tibetan]

In describing the quality of concentration embodied in this attainment of tranquil abiding, Tsong-kha-pa describes, in his Songs of Spiritual Experience, lam rim in verse, he describes the following characteristics which may be helpful for us to understand. He says that concentration (hes referring now to tranquil abiding) he says concentration represents attainment of concentration represents kind of a mastery over ones mind. Then therefore its like it has a king-like quality.
Thupten Jinpa:

And the mastery of the mind is such that if one chooses to simply place that mind upon a chosen object, it will be so firm, like the solidity of a mountain, so it just stays where you place the mind. On the other hand, if you use it to analyze a chosen fact, then you will be able to apply it to any chosen virtuous object. So here hes talking, of course, about the accompaniment of the faculty of vipassana on the basis of shamatha. So here what we see is that the stability of the mind comes from zhi nay, shamatha, and the analysis element of that is the vipassana. So both of these can come together. And then he says that furthermore, concentration will give rise to an experience of a bliss, great bliss, that makes ones body and mind supple, serviceable. And here he is talking about the attainment of physical and mental pliancy which involves kind of, you know, gradual thinning of a kind of a natural inertia. And so as our natural inertia comes to become more and more thinnerthinner and thinnerthen, you know, our body and mind become more pliant and supple, and this then gives rise to an experience of a bliss. So therefore he says that the yogis who are cultivating concentration therefore must apply this and cultivate this concentration, which demolishes all the foes in the form of distractions, and uphold this meditative stabilization.
His Holiness: [in Tibetan]

I know, actually, a monk who had studied in the scholastic monasteries, and so he was well learned in the classics, classical Buddhist texts, but also did a lot of many years of meditation. He lived in Bhutan for a while. So he meditated upon shamatha, tranquil abiding, and so once he told me that there was a point when he his experience was really permeated by a sense of bliss. So it seems that, you know, he was talking about this bliss derived from physical and mental pliancy.
Thupten Jinpa:

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His Holiness: [in Tibetan]

So since most people did not have did not bring their third volume, so I cannot read from the text, and still we have more time, so Im trying to keep the time, fill the time
Thupten Jinpa: His Holiness: [in Tibetan] Thupten Jinpa:

passing the time

Wisdom7
a 1:47:58 dvd 51:08

His Holiness: [in Tibetan]

So with respect to wisdom, Tsong-kha-pa writes in the same lam rim in verse, Songs of Spiritual Experience, he says that wisdom refers to the eye with which one sees the profound suchness. And generally speaking, when we talk about wisdom, were talking about the faculty of intelligence which needs to be developed even in the context of conventional education.
Thupten Jinpa:

So for example in the educational settings, one of the main qualities that we are developing and applying is really wisdom. Therefore in the Buddhist texts also, when we speak about wisdom, we talk about wisdom pertaining to the facts of conventional reality and wisdom pertaining to the facts of ultimate reality. Within the conventional domain, of course the Tibetan classical tradition follows the model of classical Indian tradition, so we speak of five main fields of knowledge and five secondary fields of knowledge. So altogether there are cultivation of wisdom in ten fields of knowledge. The five principal fields of knowledge, again modeled upon the classical Indian tradition, are the study of the linguistics (primarily Sanskrit linguistics); there is the study of logic and epistemology, the praman; and the study of healing, the science of healing or medicine; and the study of arts and crafts; and what is called the inner science. And then the minor fields of knowledge include many other forms. So these are, in the classical Indian model, seen as important fields of knowledge in which an educated person must cultivate and apply their wisdom. However here, in the context of our practice, the wisdom really refers to the wisdom understanding the ultimate realitythe suchness of things. And here Tsong-kha-pa says that wisdom is the eye with which one sees the profound suchness, and it is the path by which one eradicatesfrom the rootthe root of cyclic existence.
7

See Newland, ch. 10: 123-124.

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This is, as explained before, because the root of cyclic existence is the delusion, particularly in the form of grasping at true existence. And it is the wisdom of emptiness the cultivation of which provides us the direct antidote that opposes the perspective of this fundamental ignorance and in that way is able to root it out. So therefore Tsong-kha-pa says that wisdom is the path by which one eradicates the root of cyclic existence. And then he says that its the treasure of high qualities presented in all the amongst all the scriptures. And here Tsong-kha-pa is pointing out that the teaching on wisdom is really the treasure of all the Buddhas teachings. And because ultimately
His Holiness: [in Tibetan]

And Kamalashila makes this very explicit in his Stages of Meditation. So here Tsong-kha-pa is alluding to the statement that all the teachings of the Buddha, either directly or indirectly, converge upon the teaching on emptiness. So they may be pointing towards emptiness, they may be actually leading to emptiness, or they may be actually settled upon emptiness.
Thupten Jinpa:

So here Tsong-kha-pa, for example, writes in his Praise to the Buddha for Teaching Dependent Origination or In Praise of Dependent Origination, where Tsong-kha-pa says that, referring to the Buddha, Whatever you have taught, you have taught from the point of view of dependent origination, and in your speech there is nothing that does not lead to the attainment of freedom or peace. Andsorry, let me re-phrase this Whatever you have taught, you have done so from the point of view of dependent origination, and that, too, you have taught for the sake of attainment of nirvana, and therefore you do not engage in any activity that somehow is not contributing towards the attainment of peace and tranquility. So this is what Tsongkha-pa is pointing towards, and then he says that, And therefore wisdom is the most excellent lamp to dispel the darkness of delusion.
His Holiness:

Now 11:33. Finish.

Thank you.