BP 2 Module 4b Middle Length Lam Rim, the Great Scope - Introduction to the Six Perfections. Lesson 1 1 August 2013

Transcription

1 BP 2 Module 4b Middle Length Lam Rim, the Great Scope - Introduction to the Six Perfections Lesson 1 1 August B4B-2A2C-2C- How to learn the bodhisattva deeds after developing the spirit of enlightenment- (MLLR 160 LRCM 85) 2B4B-2A2C-2C1- The reason why you must learn the trainings after developing the spirit of enlightenment- A- Buddhahood is not achieved by not accomplishing the trainings- In the Middle Length Lam Rim, we have completed the lesson up to developing bodhicitta through the Sevenfold cause and effect instruction, as well as the instruction on Exchanging Self and Other. Next, one learns the bodhisattva deeds after having developed bodhicitta. It is emphasized in the texts/ teachings that one necessarily has to learn and train in the bodhisattva deeds after one has developed bodhicitta. Even though developing bodhicitta itself brings about many benefits, as these are stated very clearly in the teachings. But if one does not train in the bodhisattva deeds, does not take these as one's heart practice, there is no way one can achieve enlightenment, even if one has bodhicitta. The need to train in the bodhisattva deeds after developing bodhicitta to achieve full enlightenment is the intent of the Buddha Himself. For example, in the King of Concentration Sutra, Buddha said: Therefore, take practice to heart, why? O Prince, because when you take practice to Heart, perfect enlightenment is not hard to attain. B- First of all, tame oneself, others will not be tamed without taming oneself- The teachings state that one must learn the bodhisattva deeds after having developed bodhicitta/ spirit of enlightenment to subdue one's own mind. This is because, before one can subdue the minds of others, one must first subdue one's own mind. After developing bodhicitta, one must train in the bodhisattva deeds to subdue one's own mind. It is mentioned in the teachings how important it is to subdue/ discipline oneself before one disciplines others. C- What is to be accomplished- It is emphasized greatly that one must train in the bodhisattva deeds after generating bodhicitta. It is emphasized that the person who has developed bodhicitta must go on to train in the bodhisattva deeds to subdue his/ her mind. But the main purpose of doing so is to eventually be able/ have the capacity to subdue/ discipline others. But before one can do this, one must first discipline one's own mind through the practice of the six perfections. This is the general procedure for how [to train in the bodhisattva deeds after having taking the Bodhisattva vows.] But generally, one is not like that. One always wish to 'help' others first before one has helped/ disciplined oneself. In the Lam Rim teachings, it is mentioned that one should generate bodhicitta first. One then adopts the vows through a ritual One then trains in the six perfections to subdue oneself. In doing so, one will achieve full enlightenment. When achieves full enlightenment, one would be in a position to really be of perfect/ effective help to all sentient beings. 2B4B-2A2C-2C2- Demonstrating that you will not become a Buddha by learning method or wisdom separately- (MLLR 161 LRCM 86) 2B4B-2A2C-2C2A- How to train in the unmistaken and complete method- 1- The need to be unmistaken concerning the complete path- Lama Tsongkhapa has emphasized many times of the need to train in the path that is both unmistaken and complete. If one trains in the path that is mistaken, then no matter how hard one tries, then one will not achieve enlightenment. Similarly, even if one were to train in the unmistaken path, but if one trains in one that is incomplete, with the essential elements missing, then one will not achieve enlightenment as well. This is what Lama Tsongkhapa emphasizes. 2- Identifying the complete path- Lama Tsongkhapa states clearly in the text that, one must train in the path that unites both method and wisdom in order to achieve full enlightenment. He demonstrates how one would not become a Buddha by learning either method or wisdom separately. He explains that, to achieve full enlightenment, one must train in the path that unites both method and wisdom. If one trains in method or wisdom separately, then one would not achieve full enlightenment. 1

2 2B4B-2A2C-2C2B- Refutation of wrong conceptions about the complete and unmistaken path- 1 - Wrong modes of conception- A- Wrong modes of apprehension- (MLLR 162 LRCM 87) In his texts, Lama Tsongkhapa brings up many examples of the wrong concepts and ideas people have about achieving enlightenment. During his time in Tibet, and perhaps even now, there are people who assert a path to enlightenment that does not involve a union of method and wisdom. For example, there was a very strong view in his time in Tibet that: 'all conceptual thoughts are obstacles to enlightenment.' So, rather than thinking about the teachings, there was a school of thought which asserts to merely focus on nothing. One just sits there, stabilize one's mind in a state that lacks any sort of thoughts. There are also people who assert that, to achieve full enlightenment, one does not need to reflect/ think about anything. 2B4B-2A2C-2C2B-2 Their refutation- (MLLR 162 LRCM 87) There are also others who assert that, to achieve full enlightenment, one does not need to engage in the practices of the perfection of generosity, perfection of ethics, perfection of patience and so forth. They assert that these are obstacles to achieving enlightenment. There is also the view that these practices are the practices for those of dull faculties and not for those sharp faculties. These are [examples] of the wrong concepts which Lama Tsongkhapa refutes through scriptural authority and reasoning. To really put one's heart to engage in the correct path to enlightenment involving uniting both method and wisdom, one must first be convinced that such a path is necessary. To do that, one necessarily needs to abandon all the wrong concepts/ misunderstanding one may have [towards training in the path.] 2B4B-2A2C-2C2B-2C- How a non-abiding nirvana has to be accomplished by a path of both wisdom and method- 1- It contradicts all scriptures as well as logic [to assert] that there is no need for method and wisdom to be complete- (MLLR 162 LRCM 88) It is absolutely vital for anyone traversing the path to be personally convinced of the need to engage in the path that unites both method and wisdom. Such a conviction can only arise through relying on scriptural authority and reasoning. It is quite easy to fall to the wrong idea that, to achieve enlightenment, one needs to abandon all sorts of conceptual thoughts, that enlightenment is merely achieved through a state where there are no thoughts present. [This may be an alluring idea to hold onto,] that, to achieve enlightenment, one merely filter out all thoughts. If one were to check oneself, one may not be [knowledgeable enough] to provide any reasons as to why one must practice giving, ethics and so forth. Since everything has to do with the mind, [one may wrongly conclude that perhaps it is correct to not think about anything to achieve enlightenment.] [How to substantiate the need for both method and wisdom:] The main reason Lama Tsongkhapa uses to substantiate the need for a path to unite both method and wisdom is to show what enlightenment is, the state of non-abiding nirvana: Full enlightenment is sometimes referred to as the non-abiding nirvana, which is the final object to be achieved by those on the Mahayana path. It is so called because, someone who achieves full enlightenment does not abide in cyclic existence, neither does the Buddha abide in the peace of individual liberation. Such a non-abiding nirvana is the final object of attainment of someone on the Mahayana path. [How one avoids abiding in cyclic existence:] That which prevents one from abiding in cyclic existence is the wisdom realizing emptiness, the ultimate nature of reality/ wisdom realizing the ultimate truth/ the collection of wisdom. When one generates the wisdom directly perceiving emptiness, thenceforth, one does not accumulate new projecting karma for rebirth in cyclic existence. The process of liberation/ freedom from cyclic existence starts from the time when one sees emptiness directly. It is this wisdom directly perceiving emptiness, not anything else, that enables anyone to be liberated from cyclic existence. Of the two practices of method and wisdom, it is the practice of wisdom that prevents/ stop someone from abiding in cyclic existence. Wisdom here, refers to the wisdom realizing emptiness. 2

3 [How one avoids abiding in the peace of liberation:] The final object of attainment of the Mahayana path is full enlightenment, the non-abiding nirvana. It is a state where one is free from the two extremes of cyclic existence and individual liberation. To avoid falling into the extreme of cyclic existence, one has to possess the wisdom realizing emptiness, here in the Mahayana path, the perfection of wisdom. When one puts together the understanding gained from the topics of tenets and the procedure of the paths and grounds, it becomes clearer why wisdom realizing emptiness is indispensable for anyone wishing to achieve full enlightenment. From the perspective of the Consequent Middle Way School, leaving aside achieving full enlightenment, anyone who wishes to achieve even the Hearers or Solitary Realizers' enlightenment/ foe destroyers/ individual liberation, one necessarily needs to destroy the roots of cyclic existence, ignorance. To do this, one must realize selflessness. One must see for oneself why one necessarily needs to learn and develop the wisdom realizing emptiness to achieve liberation and full enlightenment, that one cannot never achieve this merely by stabilizing the mind that lacks any thoughts. One has to gain certainty and conviction oneself that this is the main reason why one is studying these [philosophical topics.] All the [scriptural] texts are unanimous in teaching that, to achieve full enlightenment, one necessarily needs the view of selflessness, [that there are no two ways about this.] One has to gain a personal conviction about this. The state of full enlightenment/ non-abiding nirvana is free from both the extremes of cyclic existence and individual liberation. According to the lower schools, they assert how arhats achieve the nirvana with and without remainder. Whatever these may be, it is a state where one is at a sphere of peace for a very long time. The main reason why they abide in the peace of nirvana for such a long time is all due to their lack of great compassion and bodhicitta. From here, one sees that, if one does not have great compassion and bodhicitta, one would not be able to achieve the nonabiding nirvana. This is because, one would have fallen into the extreme of nirvana. To achieve the non-abiding nirvana, one necessarily needs the practice of method, great compassion. On the basis of this, one needs to develop bodhicitta. One has to gain understanding for oneself why the practice of both method and wisdom are necessary to achieve enlightenment. 2B4B-2A2C-2C2C- Refutation of the answers to objections [that combining both method and wisdom is unnecessary]- 2B4B-2A2C-2C2C-1- Refutation of the objection that asserts that method is unnecessary if emptiness has been realized- A- Stating the assertion- (MLLR 164 LRCM 91) There is another wrong view which hold that the training in the perfections of generosity, ethics, patience etc., that constitute the factor of method, are only for those who have not realized emptiness. They hold that such practices that constitute method are unnecessary for those who have realized emptiness. This means, they think that if one has realized emptiness, one can simply put aside such practices of method. 2B4B-2A2C-2C2C-1B- Its refutation- (MLLR 164 LRCM 91) Lama Tsongkhapa says that this is a very wrong view. In the presentation of the paths and grounds, from the first to the seventh ground, the Bodhisattva accumulates both the collection of method and wisdom to destroy the afflictive obscurations. The work of destroying the knowledge/ cognitive obscurations only starts on the eighth ground onwards. It is only on the eighth, ninth and tenth grounds that the Bodhisattva works at overcoming these cognitive obscurations. But, the actual antidote that enables the Bodhisattva to overcome the afflictive and knowledge obscurations is the same. This is the wisdom directly perceiving emptiness. But this wisdom that the Bodhisattva has on the first to the seventh ground can only act as an antidote to the afflictive obscurations and not the knowledge obscurations. This same wisdom directly perceiving emptiness can also be used as an antidote to the knowledge obscurations, but only when the Bodhisattva achieves the eighth ground. Therefore, this shows that, the difference [in the ability to act as antidotes to the different obscurations] must only come from the method aspect of the path. The distinctive feature that enables the Bodhisattva's wisdom directly perceiving emptiness on the eighth, ninth and tenth grounds to be powerful enough to act against the knowledge obscurations must be the factor of method and not wisdom itself. 3

4 This is because, if that wisdom directly perceiving emptiness is the main thing and there are no other determining factors, then the Hearers and Solitary Realizers arhats would also achieve full enlightenment as well. This is because, they also possess the very same wisdom directly perceiving emptiness. But they can only the state of arhathood and not Buddhahood. This shows that, what these arhats are lacking, is the factor of method. Other than this reason, there are no other reasons they cannot be Buddhas as they also possess the very same wisdom. In the presentation of paths and grounds, there is a perfection associated with each of the ten grounds, beginning with the perfection of generosity on the first ground, the perfection of ethics [on the second ground] and so forth. Therefore, to achieve full enlightenment, one needs the factor of method, the factor of wisdom alone is insufficient as wisdom must be conjoined with method. The primary factor of method here, is the [cultivation] of great compassion and bodhicitta. Therefore, if anyone should ask, one should learn to explain [coherently] why the factor of method is necessary to achieve full enlightenment. 2B4B-2A2C-2C2C-3- Demonstration of contradictions in others assertions- A- It is incorrect that the causes for high status and certain goodness are contradictory- (MLLR 166 LRCM 94) There is another wrong view which holds that the results of the collections of merit are only enjoyments, long life etc. As such, this view holds that, to achieve the highest goal of full enlightenment, such mundane goals like long life and good health can be done away with. Therefore, the collection of merit is not important. The collection of merit results in the achievement of the form body. As Nagajuna says in the Precious Garland: To sum up, the embodiment of form, O King, is born from the collection of merit. When one achieves full enlightenment, one achieves both the Truth Body and Form Body. The Form Body is the result of the collection of merit. B- One s words will be contradictory like the speech of madmen- One does practices like giving, abiding in ethics and so forth to accumulate merit. But, one has to analyze whether such practices become a cause of liberation or enlightenment, if these are not conjoined with the factor of wisdom. When one analyzes, it is very difficult to hold the view that, such practices alone will become the cause of liberation or omniscience if these are not complimented with the factor of say, wisdom. In general, whatever one does, if it is not conjoined with the factors of method or wisdom, then such activities would only become a cause for cyclic existence. C- The reason for its lack of observed objects and its contradictions- A- The presentation in the sutras- Many times, wrong views/ misinterpretations of the Buddha's teachings arise due to the inability to know the actual intent of the Buddha, what exactly He meant in a particular statement. This is due to not knowing how to distinguish the purpose of the various statements the Buddha made. Due to the lack of this ability, when one sees certain passages, one takes it literally or misinterpret the meaning. For example, Buddha said in one of the sutras: Adhering to the six perfections, generosity and so forth, is demonic activity. Such statements like these, if taken at face value, may seem to indicate that practicing the six perfections is an obstacle to full enlightenment. Therefore, one may mis-conclude that, to achieve full enlightenment, one should not practice them. Therefore, to discover Buddha's intent behind His statement, one cannot merely rely on that one statement/ text alone and explain what one thinks Buddha said. To discover a particular statement made by Buddha in a particular text, one has to factor in what Buddha has said on other occasions as well. One has to have an overview of the entire presentation. Based on that, one would then be able to [contextualize] a particular statement in its rightly place. It is only with that, that one would be able to make a correct interpretation. Making an interpretation merely based on a single statement is incorrect. A lot of misinterpretations often come from not having an overview of Buddha's teachings from all His different texts. 4

5 2B4B-2A2C-2C2C-3E- It contradicts many sutras and so forth that teach the lack of observed object- 2- It contradicts the sutras since omniscience does not arise when there is no observed object- (MLLR 168 LRCM 97) The Sutra of Showing the Tathagata's Inconceivable Secret: Children of good lineage, it is like this. Fire, for example, burns from a cause and goes out when this cause ceases to exist. Similarly, mind is activated by an observed object; without this, it is inactive. This quotation highlights the need for the mind to focus/ take an object of observation to develop and improve. Just as fire needs a cause like petrol and so on to blaze, similarly, for the mind to improve, it needs an observed object. This means that, stabilizing the mind in a state that lacks any thoughts, thinking this is the way to achieve full enlightenment is [misguided]. One will not be able to achieve full enlightenment by merely not thinking anything. For the mind to improve, it must focus on certain on an observed object. 3- How it is necessary to individually investigate the meaning of the presence or absence of observed objects- (MLLR 168 LRCM 97) Even in the case of meditating on emptiness, there is [also] an observed object for this mind [as well]. It is not as if one is staring at nothing, this would not be a meditation on emptiness. The object of observation is a non-affirming negative which [refutes] the object of negation. Therefore, for the mind to improve, there must be an object to focus on, an object of observation. Even when meditating on emptiness, emptiness itself is the object of observation that one is focusing on and not a 'nothingness'. If one were to think that meditating on emptiness is merely focusing on nothing, then this is incorrect. Therefore, before one can meditate on emptiness, one must first correctly identify the object that one needs to focus on/ targeting at. In this case, it has to be emptiness. This is why one has to study tenets, for example, where there are many explanations on what emptiness/ selflessness means. It is only on the basis of correctly identifying the observed object, would one be able to take that as one's object of observation and focus on it. Therefore, it is not merely sitting down and observe nothing. Lama Tsongkhapa goes to great length to refute all the wrong views pertaining to the training in the perfections. SQ: In the Heart of the Perfection Wisdom Sutra, when Avalokiteshvara was in meditative equipoise and Shariputra asked the question, how could he hear the question? SR: It was given in the commentary by Khenrinpoche that Avalokiteshvara was actually a fully enlightened being but showing the aspect of a bodhisattva. Perhaps, from his side, he would have direct realization of the two truths simultaneously in one mind such that, while in meditative equipoise, just like Shakyamuni Buddha, would be able to cognize all phenomena, including hearing the question from Shariputra. Since in the sutra, he is shown in the aspect of a bodhisattva, therefore, it is mentioned that he is blessed by Buddha to answer the question. KR: If Avalokiteshvara is a buddha, then he should be able to reply under his own power and need not be blessed by Buddha. Also, whatever he said in this sutra would be an Uttered Speech from buddha. But it is not classified as such but as an Inspired Speech. In the commentary, it was mentioned that Avalokiteshvara's being in meditative equipoise, was the condition for the question to arise from Shariputra. Therefore, at the time of asking the question, it is difficult then, to say that Avalokiteshvara was in meditative equipoise. Otherwise, he would not be able to hear Shariputra's question. Then, is it alright to say that, prior to the question and answer, Avalokiteshvara was in meditative equipoise, but during the question and answer, he was not. 5

6 Lesson 2 Training in the Mahayana Precepts and Perfections 6 August 2013 There is a quotation from the sutras: Not seeing is the [best way of] seeing. Perhaps one can explain what this means. 2B4B-2A2C-2C3A- How to train in the Mahayana in general- 1- Establishing the desire to learn the precepts of the spirit of enlightenment- (MLLR 169 LRCM 102) 2- Taking the vows of the conquerors' children after establishing the desire to learn the precepts- (MLLR 169 LRCM 103) It is said in the teachings that one should train in the bodhisattva deeds after generating the mind of enlightenment. It is also mentioned that it is very important to undertake the study and familiarization with the bodhisattva deeds, precepts and vows before actually taking the bodhisattva vows. It is only after one has gained certain confidence to be able to keep/ maintain the vows/ training would one then take the vows with enthusiasm. If one takes the bodhisattva vows on the basis of being familiar with them, what the trainings entail and so forth, when one takes them, it is said that one would be more stable in keeping the vows. 3- How to train after taking the vows- A- What the precepts are based upon- (MLLR 170 LRCM 103) There are many aspects of the bodhisattva training/ precepts. But all of the essential points can be included within/ contained in the six perfections. 2B4B-2A2C-2C3A-3B- How all the precepts are included in the six perfections- 2B4B-2A2C-2C3A-3B1A- Discussion of the main topic, the fixed number of perfections- 2B4B-2A2C-2C3A-3B1B- The actual topic- This section has six parts: (MLLR 170 LRCM 104) 1- The fixed number of perfections based on high status 2- The fixed number of perfections based on fulfilling the two aims 3- The fixed number of perfections based on perfecting the complete fulfillment of others' aims 4- The fixed number of perfections based on their subsuming the entire Mahayana 5- The fixed number of perfections in terms of the completeness of paths or method 6- The fixed number of perfections based on the three trainings 2B4B-2A2C-2C3A-3B1B-1- The fixed number of perfections based on high status- (MLLR 170 LRCM 104) A- How the support has to be excellent in all its parts- The presentations of the paths and grounds explained that, to achieve full enlightenment, one has to accumulate the collections of method and wisdom over a very long period of time of three great countless eons. To complete the accumulations of the two collections to achieve full enlightenment, one has to continuously collect the accumulations not merely over one or two lifetimes but over successive number of lifetimes. To do so in all of these lifetimes, one would need a perfect basis. B- Having identified the excellent support, how the corresponding causes are achieved- Having successive high status means getting successive good rebirths. This is in terms of four excellences: (1) Resources to use [the result of the perfection of generosity] (2) A body with which you act [a result of the perfection of ethical discipline] (3) Companions together with whom you act [the result of the perfection of patience] (4) Work that you are able to accomplish once undertaken [the result of the perfection of joyous perseverance.] In general, obtaining a basis/ life where one has these four perfect conditions of resources, body, helpers and completing the tasks undertaken, are considered to be excellent situations that constitutes a high status or good rebirth. But most of the time, these conditions become cause for the afflictions to arise. One has to merely look around in the world at people who have these four things. There are many who have sufficient resources/ are quite well to do, there are good human basis of the body, there are many helpers and are quite successful in achieving whatever they undertake. But most of these people are those who do not practice Dharma. Above this, having all these perfect conditions of life become a condition for them to be controlled by their afflictions. 6

7 This is the case for oneself as well. It is quite apparent that, when one starts to possess some money/ resources, having a perfect body, having many followers and so on, most of the time, these things become conditions for the afflictions to arise. These are also conditions for one to generate jealousy, which leads to having negative competitiveness, ego, pride and so on. In general, having all these four excellences of body, resources, companions and accomplishing all tasks are important and these are good to possess. But the point is, while having these, one must ensure that these do no become conditions/ cause for the afflictions to arise [(5) the result of the perfection of meditative stabilization.] Therefore, merely having these four conditions alone are not sufficient, one must [be careful] not to fall under the control of the afflictions due to having them. Above this, one must also possess the 'eyes' of discrimination between what should be adopted and what should be discarded [(6) the result of the perfection of wisdom.] Therefore, having wisdom is very important. If one does not have wisdom, then these four excellences that one has obtained as a result of the ripening of previously accumulated virtues would lead the depletion of these accumulated merit. Those who are wise know well to not allow their [previously accumulated] merit/ virtues deplete while in possession of these four excellences. Therefore, it is not enough merely to have high status qualified with these four excellences. It is also important to not allow these four excellences to become the conditions for the afflictions to arise. [Having these five are also] not enough. Even though one may have the four excellences and one's mind may not come under the control of the afflictions, but without wisdom, one does not create new virtues. As such, as one enjoys the four excellences, one would be depleting the merit accumulated in the past and become exhausted. But if one possesses wisdom, while one enjoys these four, one would also be creating new causes to continue to have these four in future lives. Wisdom here, is the mind being able to distinguish well with regard to what to adopt and what to cast aside. If one does not have this, one would be depleting one's merit through enjoying all the good things in life. With wisdom, instead of depleting these excellences while enjoying them, one would also create causes to continue to enjoy them in the future. To achieve a life possessing these four: resources to use, body to act, companions together with whom one acts, and the ability to accomplish whatever work once undertaken, one needs to create the causes. Without these, the effects do not arise. The causes would also have to be concordant: (1) Having the enjoyment of resources is the result of its own concordant cause. The concordant cause of having wealth/ enjoyments is giving [/generosity.] If one wishes to have wealth/ enjoyments of resources, one needs to practice giving. (2) If one wishes to possess a perfect body that is pleasant, not afflicted by sicknesses and harms, then one would need to cultivate the concordant cause of ethical discipline. (3) The concordant cause of having excellent companions, people who help one in accomplishing one's wishes, is the practice of patience. (4) To be able to accomplish whatever work one begins/ undertakes with a happy mind of enthusiasm is the result of [the cultivation of] joyous perseverance. (5) It is mentioned here [in the root text] that, having a single-pointedness of mind is the cause of not coming under the control of the afflictions. Thus, practicing concentration would result in this. (6) Having the wisdom to distinguish between what to adopt and what to discard is the result of the practice of wisdom. Therefore, the practice of wisdom is important. This is how the number of perfections is fixed at six based on high status of possessing the four excellences, together with not coming under the control of the afflictions due to them, and having the wisdom knowing what to adopt and discard. These [six] are what one needs. If one wishes to achieve them from life to life, then one needs to accomplish their causes. Therefore, one has to cultivate the practices of giving, ethics, patience, joyous perseverance, concentration and wisdom. One usually associate a life having these four excellences to be articles of/ as part of life in cyclic existence. But this is not necessarily the case. Of course, if one is an ordinary being in cyclic existence, then these four would be part of cyclic existence. But when one achieves full enlightenment at the end of one's [learning] path, one would also possess all these four in their perfect state. At that time, these four would not be [articles/ part] of cyclic existence. 7

8 2B4B-2A2C-2C3A-3B1B-2- The fixed number of perfections based on fulfilling the two aims- MLLR 171 LRCM 105) A- The transition- When someone in such a life of high status learns the bodhisattva deeds, these activities are comprehensively categorized as two: those which fulfill your own aim and those which fulfill the aims of others. B- The actual topic- 1- How the first three of the six perfections bring about the welfare of others- One accomplishes the aims of others through the first three perfections. To fulfill the aims of others, one needs the practice of (1) giving. It is through giving that one first accomplishes the aims of others. Whatever practices of generosity must not be accompanied by harmfulness towards sentient beings. If this is accompanied, one would not be able to accomplish the purposes/ aims of others. It is important to refrain/ stop causing harm to others. This is accomplished through the practice of (2) ethics, where one refrains from harming others. To really fulfill/ accomplish the aims/ happiness of others, it is very important to refrain/ desist/ not giving in to temptation of harming others, especially when they retaliate/ cause harm. Therefore, the practice of (3) patience becomes very important as well. To be of real benefit to others, one needs patience, which comes from [the cultivation of] ethics. One also needs the practice of giving to accomplish the aims of others. This is how one requires the first three perfections of giving, ethics and patience to fulfill the aims of others: When you do not retaliate because of your patience, you prevent others from accumulating a great amount of [negativities]. When one retaliates, one starts the cycle of retaliations and counter retaliations. By [having the patience of] not retaliating, it says here that one prevents others from accumulating a great amount of negativities. Due to one's practice of patience, one can inspire them to cultivate virtues because of one's patience. If others are inspired to engage in virtues due to one's patience, this is also how fulfills the aims of others as well. Therefore, the teachings say that one needs [to cultivate] giving, ethics and patience to accomplish the aims of others. 2- What brings about one s own welfare- (MLLR 172 LRCM 106) One fulfills the aims of oneself with (5) meditative stabilization and (6) wisdom. In terms of achieving one's own aims, the final aim/ highest happiness one can achieve for oneself is the bliss of full enlightenment. To do this, one definitely needs wisdom. To generate the wisdom necessary to achieve full enlightenment, one must first have achieved the meditative stabilization where one's mind is undistracted. One is able to focus one's mind in any chosen object, staying on it as long as one wishes. In essence, to achieve one's own purpose of full enlightenment, one needs the practice of wisdom and meditative stabilization 3- How joyous effort becomes the foundation of both welfares- Since a lazy person would not fulfill the aims of [oneself and] others, one needs (4) joyous perseverance, which is a mind of enthusiasm [for virtue.] 4- A scriptural passage to that effect- For accomplishing the two aims, then, the number of perfections is fixed as six. 2B4B-2A2C-2C3A-3B1B-3- The fixed number of perfections based on perfecting the complete fulfillment of others' aims- (MLLR 172 LRCM 107) You first relieve others' poverty by giving away material goods [the practice of (1) giving]. Then you do not harm to any living being [the practice of (2) ethics] and, in addition, are patient with the harm done to you [the practice of (3) patience] With the practice of patience, one achieves the (4) joyous perseverance that never gives up. When one attains (5) meditative stabilization and achieves the different levels of concentration, one would be able to display supernatural powers. Through that, one attracts sentient beings to one's fold as they would be interested in one. Once they become interested, becomes a suitable vessel and listens to one, with (6) wisdom, one gives them good explanations and bring them to liberation. 2B4B-2A2C-2C3A-3B1B-4- The fixed number of perfections based on their subsuming the entire Mahayana You are indifferent to resources because you are not attached to those you have and do not pursue those you lack. This is saying that, if one has a good practice of (1) giving, that one is generous, then one would probably not be attached to [resources.] When one is unattached to these, one would probably not be pursuing those resources that one does not possess. Essentially, one does not fall under the control of attachment. Since generosity is a mind of giving, if one has a strong wish/ mind to give, then one would probably not be attached to resources as lacking them would not be an issue for one. 8

9 When one lacks strong grasping/ clinging to one's body, resources and enjoyments, one would definitely find it much easier to practice (2) ethics. If one has a strong attitude of giving/ generosity, this makes so much easier to practice ethics. With a good practice of ethics, one would be able to tolerate the harms and sufferings done to one [(3) the practice of patience], one finds it easier to tolerate them when one has a good practice of ethics [cultivated earlier.] When one is able to tolerate the harms from others and other sufferings experienced, one would not be dispirited/ discouraged so easily. As such, one would find it easier to be (4) enthusiastic about virtue, doing things that are beneficial. If one's joyous perseverance is sustained, one easily achieves (5) concentration, and following that, (6) wisdom. 2B4B-2A2C-2C3A-3B1B-5- The fixed number of perfections in terms of the completeness of paths or method- This explanation is very similar [to the explanations given so far:] (MLLR 173 LRCM 108) A- The way in which generosity is contained in the path- The path, i.e., method, for not being attached to the resources that are your possessions is generosity, because you become free from attachment to your things by becoming habituated to giving them away. This shows the practice of (1) generosity. B- The way in which ethical discipline acts as a method- The method for restraining yourself from the distraction of trying to possess what you do not possess is ethical discipline, for when you maintain a monk's vows, you do not have all the distractions of making a living. This is the practice of (2) ethics. C- The way in which patience acts as a method- The method for not abandoning living beings is patience, because you do not despair at the suffering caused by the harm others inflict. This is the practice of (3) patience. D- The way in which joyous perseverance acts as a method- The method to increase virtues is joyous perseverance, because you increase them when you joyously persevere at what you undertake. This is the practice of (4) joyous perseverance. E- The way in which the last two perfections act as a method- The methods for clearing away obscurations are the final two perfections, because meditative stabilization clears away the afflictions and wisdom clears away the cognitive obscurations. The final two perfections clear away all the obscurations: (5) meditative stabilization clears away the afflictions while (6) wisdom clears away the knowledge obscurations. Khenrinpoche: Which tenet's perspective does one explain this from? When one abides in meditative stabilization in single-pointed concentration, one can suppress the manifest afflictions. Also, if one reads cognitive obscurations here as the general obscurations that prevent the mind from knowing phenomena as they are, to not know exactly how things exist, then this would cover both the afflictive and knowledge obscurations. Otherwise, how does one explain this from the Consequent Middle Way School's perspective? They assert that, to destroy both the afflictive and knowledge obscurations, one needs the wisdom directly perceiving emptiness. 2B4B-2A2C-2C3A-3B1B-6- The fixed number of perfections based on the three trainings- (MLLR 173 LRCM 109) A- How the perfections are contained in the three higher trainings- The first of the three trainings is the higher training in (2) ethics. (1) Giving/ generosity is a precondition for ethics, while (3) patience is that which aids in the practice of ethics. Therefore, in terms of the three higher trainings, generosity and patience are subsumed under the training in ethics. (5) Meditative stabilization is included in the higher training in concentration, while the practice of (6) wisdom is included in the [higher] training in wisdom. It is said that (4) is included in all three [higher] trainings. B- Hence the importance of understanding that the number is definite- In short, one has to understand how all the six perfections are essential, whether one is seeking to accomplish the aims of oneself or the aims of others. One has to know why, when it comes to accomplishing the aims of others, one needs the six perfections and what happens when any of these six is missing, that prevents one from fulfilling the aims of others. Likewise, in terms of fulfilling one's own aims, why does one need the six perfections? How does each of the six perfections help one to fulfill one's own aims. On this basis, one would come to understand that the essence of the bodhisattva training is the practice of the six perfections. 9

10 Summarizing the need to cultivate all six perfections: The entire point of obtaining successive high status/ good rebirths is so that one can move towards full enlightenment. To achieve full enlightenment, one needs successive good rebirths as suitable bases [to cultivate the paths], if one lacks successive good rebirths, then enlightenment would not be possible. Therefore, not only does one need successive good rebirths, one needs these with such all excellences as excellent body, resources, companions and accomplishing every work one undertakes. Above this, these conditions must never become the cause for the generation of afflictions, as well as the wisdom knowing what to adopt and discard. Therefore, to achieve these successive good rebirths together with all these perfect conditions, one has to train in the concordant causes. This shows that the practice of the six perfections become indispensable. One has to see for oneself, the reason one needs to learn, be familiarize with and practice the six perfections. 2B4B-2A2C-2C3A-3B2- An ancillary discussion of the fixed order of the six perfections- (MLLR 179 LRCM 111) A- The order of arising- When you have a (1) generosity that is disinterested in and unattached to resources, you take up (2) ethical discipline. When you have an ethical discipline which restrains you from wrongdoing, you become (3) patient with those who harm you. When you have the patience wherein you do not become dispirited with hardship, the conditions for rejecting virtue are few, so you are able to (4) persevere joyously. Once you joyously persevere day and night, you will produce the (5) meditative concentration that facilitates the application of your attention to virtuous objects of meditation. When your mind is in meditative equipoise, you will (6) know reality exactly. B- The order in terms of inferior and superior- Each preceding perfection is inferior to the superior one that follows it. C- The order in terms of coarse and subtle- Each preceding perfection is easier than the subsequent one to engage in and perform, so it is coarser that the subsequent one. Each subsequent perfection is more difficult than the preceding one to engage in and perform, so it is more subtle than the preceding one. 10

11 Lesson 3 13 August 2013 The purpose of practicing the six perfections: 1) Obstacles to liberation and its antidotes: It is said that one's attachment to one's resources and attachment to the household way of life is that which prevents/ obstructs one from achieving liberation. In the context of the practice of the six perfections, the teachings state that [to counter this] one should engage in the practice of generosity and ethics. To remove/ turn away these unfavorable factors that stops one from achieving liberation, primarily the attachment to the resources/ enjoyments and the household, there is the practice of generosity and ethics. 2) Obstacles to achieving one's and others' welfare and their antidotes: Whether one is achieving one's own goals or trying to achieve the welfare of others, sometimes one is unable to complete those works. For example, when one is engaging in something beneficial to help others, but in the process of helping them one meets with difficulties such as others giving one problems, one may then get discouraged, being unable to tolerate that. Likewise, when one is achieving one's own purposes, sometimes due to various difficulties, one may be unable to complete the tasks [one has set out to do.] The antidote that prevents one from turning away from achieving one's goals and fulfilling the welfare of others is the practices of patience and joyous perseverance. 3) Obstacles to maintaining and increasing one's training in virtues and their antidotes: Even if one engages in beneficial works for oneself and others, sometimes one is unable to maintain the continuity of such works, as well as increasing them. One of the reasons is one's distractions to all the various worldly activities, another is the lack of correct wisdom. To sustain one's practice and increasing them, one must have the ability to place the mind single-pointedly on a virtuous object. One also need the correct wisdom. If one has [both] concentration and wisdom, one would be able to maintain the continuity of one's practice as well as increasing them. Therefore, one must understand the reasons the practices of the six perfections are needed: 1a) One's attachment to enjoyments, resources and the householders' way of life is an obstacle to virtues. It obstructs the practice of that which is beneficial. 1b) As antidote to these, there is the practice of generosity and ethical discipline. 2a) Even during the times when one is able to practice something beneficial like engaging in virtue, one may meet with certain [unfavorable] conditions that stops one from the practice of virtue. Even though one knows that it is something beneficial, that one should do, but when met with certain conditions, one may give that up. For example, when things get extremely difficult, one loses one's patience and simply give up; or in the process one gets dispirited and lose heart/ discourage, one also gives up. 2b) Therefore, in the cultivation of virtue, the practice of patience and joyous perseverance are also important [antidotes to these obstacles.] 3) For one's practice of virtue and that which is beneficial to be sustained over time and to increase in strength to strength, the practice of concentration and wisdom is very important as well. 2B4B-2A2C-2C3A-3C1- How to train in the bodhisattva deeds in general- (MLLR 175 LRCM 114) A Extensive explanation of how to train in the conduct in general - 1- Training in the perfections that mature the qualities you will have when you become a buddha- 2- Training in the four ways to gather disciples that help others to mature- 1- Training in the perfections that mature the qualities you will have when you become a buddha- This has six parts- How to train in the [six perfections]- 2B4B-2A2C-2C3A-3C1A-1A- How to train in the perfections of generosity- 1- What generosity is 2- The divisions of generosity 3- How to generate [generosity] in one mental continuum 2B4B-2A2C-2C3A-3C1A-1A1- What generosity is- A- Entity- (MLLR 175 LRCM 114) The virtue of a generous attitude, and the physical and verbal actions which are motivated by this. 'Physical and verbal actions' refers to the intention at the time of [performance of] giving with one's body and speech. 11

12 Therefore, generosity is a consciousness, it does not refer to the physical or verbal [activity] of giving. When one thinks of 'generosity', one usually considers the physical or verbal [activity] of giving. This is not the case, as [the entity of] generosity is a consciousness. Generosity is a generous attitude, therefore, a consciousness/ mind and not the physical or verbal [activity] of giving. To highlight this, there is this sentence in the Middle Length Lam Rim, which is not mentioned in the Lam Rim Chen Mo: It is the intention at the time the body and speech engage in generosity. It is essentially the attitude/ intention at the time of giving either physical object or of speech, e.g., giving the Dharma. Since that is the case, this would then make generosity an entity of karma. Therefore, is generosity karma? Just as one is about to give something, at the causal motivational phase, there is also a mental factor of the motivation/ intention of giving. Is this the intention/ karma of generosity as well? It is clear that the intention that is present at the time of [performing the act of] generosity with one's body or speech is generosity. But what about the intention at the motivational phase just before one carries out the act of giving? In the discussion of the ten paths of nonvirtuousaction, there is a distinction between actions and paths of action. Some are actions but not paths of action while some are both actions and paths of action. But it is clear that generosity is the intention that is present at the time of [performance] of giving with one's body or speech. Usually, generosity is stated briefly to be a generous attitude. Know that it does not refer to the physical or verbal [activity] of giving. B- The measure of its perfection- Bringing the perfection of generosity to completion is not contingent on removing beings' poverty by giving gifts to others. You perfect generosity after you destroy your stingy clinging and you completely condition your mind to giving them away to living beings from the depths of your heart and, not only that, but also to giving to others the effects of this giving as well. The essence here is that, anyone that has the perfection of generosity in the mind is not contingent on removing the poverty of every sentient being, which is an impossible task. To perfect generosity, one must destroy this stingy clinging to such things as one's body, resources and roots of virtue. Thus, the criteria for developing the perfection of generosity in the mind is not dependent on removing the poverty of living beings, which is impossible. Rather, the [criteria for] developing the perfection of generosity in one's mind, is dependent on: 1) Having destroyed all of one's stingy clinging to one's body, resources and merits. 2) Above this, one's mind must be completely conditioned to giving all of one's body and resources to every sentient being. One has no problem in giving them away. 3) Above this, even the effects that one will experience from the [virtuous karma accumulated from] giving, one also completely dedicates them away to others. One does not cling onto these as well. Therefore, it is only when these [three] factors [are present] would the perfection of generosity be generated in the mind. 2B4B-2A2C-2C3A-3C1A-1A2- The divisions of generosity- (MLLR 175 LRCM 120) A- Divisions of generosity relative to particular persons B- Divisions of actual generosity 2B4B-2A2C-2C3A-3C1A-1A2A- Divisions of generosity relative to particular persons- 1- Explanation of generosity relative to particular persons- (MLLR 175 LRCM 121) In general, it is said that lay bodhisattvas make gifts of material things and renunciate bodhisattvas make gifts of the teachings. Generosity is thus divided in dependence on who the person is: a lay [bodhisattva] primarily makes gifts of material things while a renunciate [bodhisattva] primarily makes gifts of the teaching of the Dharma. 2- The reason why renunciates should focus primarily on making the gifts of the Dharma: The entire purpose of becoming ordained is to strive in first hearing and reflection. Once one has too many things to [be concerned about], running after things, being busy with all sorts of things to do, then one's [purpose of being ordained] will be harmed or disturbed. If renunciates goes about trying to accumulate wealth such that they can [practice generosity], then this would hinder their main work of learning and reflecting on the Dharma. Therefore, for this reason, it is said that renunciates should focus primarily on making the gifts of the Dharma. 12