Transcript of teachings by Khen Rinpoche Geshe Chonyi on the Heart Sutra and Stages of the Path (the Six Perfections) The root text, Middle Length Lam-Rim, by Lama Tsongkhapa, translated by Philip Quarcoo, FPMT, Inc., May 2012, is indented. All page references refer to the root text, unless otherwise stated. Where applicable, page numbers of corresponding sections in the Lam Rim Chen Mo (LRCM) are indicated in footnotes; they refer to The Great Treatise on the Stages of the Path to Enlightenment, Volume 2, by Tsong-kha-pa, translated by The Lamrim Chenmo Translation Committee, Snow Lion Publications, 2004. 20 August 2013 The perfection of patience. (From root text, pages 181-184). 2B4B-2A2C-2C3A-3C1A-1C How to train in patience This has three points: 1 The entity of patience 2 Its subdivisions 3 How to generate patience in one s continuum (Page 181) The entity of patience What is patience? According to the Medium Length Lam-Rim (hereinafter referred to as MLLR): The entity of patience is the mind abiding at ease without being overwhelmed by harm and the occurrence of suffering, as well as very abiding dedication to the Dharma. (Page 181) 1 This refers to three types of patience: 1. a mind abiding at ease that is not overwhelmed by harm 2. a mind abiding at ease in face of the occurrence of suffering 3. a mind that abides in belief in the teachings The patience of disregarding harm done to oneself is a mind that does not get discouraged when one experiences harm. The patience of accepting suffering is the mind that remains calm even as one is experiencing suffering. The patience of certitude about the teachings is a mind that abides firmly in the belief in the teachings. It is a mind that puts up with any difficulties one may experience as one tries to understand the meaning of the teachings, such as the meaning of selflessness, through hearing and reflection. Class of discordant factors What is the class of discordant factors that are obstacles to or discordant with 1 LRCM, 152. Page 1 of 10
patience? Its opposites are hatred, disheartenment, lack of appreciation, and lack of desire.(page 181) 2 These are the discordant factors. When we are harmed by someone, our hatred (or anger) obstructs us from being able to practise patience at that time so our hatred is a discordant factor. The discordant factor of disheartenment (or discouragement) occurs when faced with problems or suffering, we feel disheartened. We feel that the mind is powerless against these difficulties. This is a discordant factor because it hinders the generation of the patience of accepting suffering. In order to develop the patience of certitude about the teachings, we need to have a stable belief in the teachings. We must want the teachings. Without such belief in and desire for the teachings, we will not be able to generate the patience of certitude about the teachings. In short, patience is a mind that is able to remain calm and undisturbed when one is experiencing harm and suffering. Completion of the perfection of patience The completion of the perfection of patience is the mere complete familiarity of the mind with ceasing one s own belligerence and so forth; it does not depend on freeing other sentient beings from their unruliness. (Page 181) 3 Completing the perfection of patience has to do with conditioning one s mind to stop one s anger. It is not contingent on subduing external enemies as there will never come a day when one can rid oneself of all external enemies. Its subdivisions There is the patience of not paying heed to harm by others, the patience of accepting the suffering that arises in one s own continuum, and the patience of a mind certain with respect to the Dharma. HOW TO GENERATE PATIENCE IN ONE S CONTINUUM This has two points: A Meditating on the advantages of patience and the disadvantages of impatience B The actual way to cultivate patience (Page 181) The way to generate patience in one s mind is to reflect on the advantages (or benefits) of patience and the faults of not having patience. The advantages of patience 2 Ibid., 152. 3 Ibid. Page 2 of 10
You think about the fact that later on you will have [221] few enemies, you will not be separated from dear ones, you will experience much happiness and mental happiness, you will die without regret, and you will be reborn among the gods after this body has perished. (Pages 181-182) 4 The advantages of patience are what I read out. In particular, it says, you will be reborn among the gods after this body has perished. Why is it mentioned that those who are patient will only be reborn as a celestial being or a worldly god? Are they not going to be reborn also as a human being? The root text also quotes the Compendium of the Perfections which says: Patience is also the workshop where forms are accomplished With beautiful qualities and adorned with the signs. 5 (Page 182) 6 This quotation states that patience creates the form body of a buddha, the rupakaya. The form body of a buddha consists of the enjoyment body and the emanation body. Just as a skilled craftsman is able to create a very beautiful image of the Buddha, likewise patience is the craftsman that creates the form body of a buddha. Torrent of water for prairie fires of malice. All harm is removed by patience in this life and others. (Page 182) 7 In the event of a raging fire, what would you use to put out the fire? You put out the fire with water. Likewise patience is like the water that puts out the blazing fire of anger. Patience is the supreme method to overcome the problems and suffering that we experience in life. It is evident from our own life experience that when we are more patient, we tend to have fewer enemies and we are able to maintain a healthy relationship with our friends and acquaintances. There is less likelihood of those relationships breaking down. It is said in the text that one tends to have a happier life and one will experience more happiness and contentment. When you lead a happy life, you will have no regrets at the time of death. After that, for example, one will get a good rebirth and be reborn as a celestial being. Many advantages of patience are listed in the text. You should read them on your own. We are told to think seriously about them and to meditate on them until we gain a firm certainty about them. This is necessary because meditating on the advantages of patience is a cause for us to want to practise and cultivate patience. Therefore thinking deeply about the advantages of patience is extremely important. This is why Lama Tsongkhapa emphasises this so much. The text says: 4 Ibid., 153. 5 Tib. mtshan rab, literally best/highest signs, that is the signs of a buddha. 6 Ibid., 154. 7 Ibid., 153. Page 3 of 10
You should meditate on the advantages as taught here until you reach a strong and stable certainty with regard to them. (Page 182) 8 Meditating on the advantages of patience will naturally lead you to want to cultivate patience. This is just the natural state of things. It is like doing business. A businessman does business for profit. It is the same with relation to cultivating patience. When you see what is in it for you, what you stand to gain from practising patience, automatically you would want to cultivate patience. The disadvantages of impatience: the invisible disadvantages With regard to the disadvantages of impatience (or the faults of anger), the invisible disadvantages or faults are as follows: In Engaging in Bodhisattva Conduct it says: What has been gathered 9 in thousand eons Like giving and offerings to those gone to bliss, All those good deeds, whatever there is, An instant of anger destroys it all. Apparently this was composed in accordance with Āryaśūra s work Compendium of the Perfections. The Play of Mañjuśri Sūtra (Mañjuśrivikrīḍitasūtra) says that it destroys the virtue accumulated over a hundred eons. (Page 182) 10 As you are aware, there are the two collections of merit and wisdom. The virtue that is destroyed by anger is the collection of merit, not the collection of wisdom. In the commentary on the meaning of the verse quoted above, it is said that if a nonbodhisattva gets angry at a bodhisattva, that non-bodhisattva destroys the merit accumulated over a thousand eons. What about the quotation from The Play of Manjushri Sutra that mentions the destruction of virtue accumulated over a hundred eons? That applies to a higher bodhisattva getting angry at a lower bodhisattva. If a higher or more powerful bodhisattva gets angry at a lower bodhisattva, that higher bodhisattva destroys the merit accumulated over a hundred eons. From this, it is evident that there are bodhisattvas who do get angry. C The support As regards the support of the one in whom anger arises, since even if a bodhisattva gets angry it destroys his roots of virtue, there is no need to mention that this is the case for one who is not a bodhisattva who gets angry at a bodhisattva. In the Explanation of Candrakīrti s Commentary on the Middle Way (Madhyamakāvatārațikānāma) it says that whether or not it is 8 Ibid., 154. 9 Tib. bsags pa, usually translated here as accumulated. 10 Ibid. Page 4 of 10
certain that the object is a bodhisattva and whether or not the reason for the anger, seeing faults, is true, the destruction of virtue is similar to how it was explained above. (Page 184) 11 It says here that when a non-bodhisattva gets angry at a bodhisattva, one moment of anger destroys the merit accumulated over a thousand eons. The destruction of the merit accumulated over a thousand eons is not contingent on whether you know that the other party is a bodhisattva or not. When you get angry at a bodhisattva, the merit accumulated over a thousand eons is destroyed. There are always some reasons for us to get upset or angry regardless of whether the reason is valid or justified. When that anger is directed by a non-bodhisattva at a bodhisattva, the merit accumulated over a thousand eons is destroyed by that single moment of anger. It does not matter even if you were in the right. As the text says, whether or not the reason for the anger, seeing faults, is true, the destruction of virtue is similar to how it was explained above. Most of the time, our anger is stronger when we believe we are right. When we are not sure whether our anger is absolutely justified or valid, our anger seems to be weaker. Thinking that our anger is justified leads to stronger anger, i.e., there is more turbulence and disturbance in our hearts. What difference does it make whether we are right or not? When we feel that we are right, that reason is on our side and therefore we are justified in feeling angry, it leads only to greater disturbance in our mind. What use is that? So it does not make sense to get upset. Becoming upset and angry, based on the feeling that justice and truth are on our side, is inappropriate and incorrect. When the object of your anger is a bodhisattva, it does not matter whether you know that person is a bodhisattva or not. It also does not matter whether your anger is justified or not. When anger arises even for a moment, the merit that you worked so hard to accumulate over such a long period of time, such as a thousand eons, is destroyed. These faults and disadvantages of anger are invisible, i.e., you cannot perceive them directly. We can only generate a conviction in these faults of anger by depending on the words of the Buddha. But from our own experience, we know that being angry can ruin the happiness that we had experienced for the whole day. Perhaps it had been a wonderful, happy day but when anger arises, the joy, happiness and pleasure that was in our mind earlier disappear. All it takes is just being upset for a short while, maybe just a couple of minutes. If the anger was very intense, even if it lasted for a short time only, it would be powerful enough to overwhelm and erase whatever experience of happiness we had earlier in the day. We could have been happy, feeling relaxed and calm for many hours. But just a moment or two of anger, that whole pleasurable experience is gone. 11 Ibid., 155. Page 5 of 10
When you think about this in a logical way, why should that be the case? After all, the happiness that we were experiencing lasted for long time. How is it that it is overwhelmed by just a few minutes of anger? This means that those few moments of anger were much more powerful compared to the many hours of happiness that we had experienced prior to getting angry. Getting upset for a short while can make us sleepless the entire night. Isn t that our experience? Very close relationships of mutual dependence and trust, established over a very long time, say, 20 or 30 years, can be destroyed by a few moments of anger. For whatever reason, the parties involved get upset with each other and the relationship is completely destroyed. The 20 or 30 years of happiness, friendship, mutual dependence and trust can be destroyed by just one moment of anger. When we are upset, we only create negativities. When we think of examples that we can relate to or incidents that we ourselves have experienced in life, then we can relate better to these quotations about how a moment of anger can destroy the merit that has been accumulated over such a long period of time. In general, for the roots of virtue to be destroyed, it is not a requirement that the anger is directed only towards bodhisattvas. So far the examples are about getting angry at bodhisattvas but anger towards non-bodhisattvas also destroys roots of virtue. 2B4B-2A2C-2C3A-3C1A-1C3A-2A2 How they are destroyed even if the object of anger is an ordained person who is not a bodhisattva In general, anger does not need to be directed at a bodhisattva in order for it to destroy roots of virtue. A passage quoted from the Sarvāstivādin scriptures in the Compendium of Trainings says: And: If a monk prostrates to a stūpa of hair and nail relics with extended limbs and a pure mind, he will come to enjoy as many kingdoms of universal monarchs as there are particles of dust in the ground covered up to the golden foundation. Even those roots of virtue will be exhausted if he injures or disparages one of pure conduct. (Page 183) 12 The various benefits of prostrations are mentioned in the lam-rim teachings. It is said that when you make a single prostration with faith towards stupas or representations of the buddhas such as statues and so forth, you accumulate the merit to be reborn as a wheel-turning king a number of times equal to the atoms covered by your body when you were on the ground. The number of atoms goes all the way down to the very core of the earth. In order to experience this benefit, the prostrations have to be made with faith and belief. Therefore faith and belief in the benefits of prostrations are important. When 12 Ibid. Page 6 of 10
the prostrations are done with such faith and belief, one accumulates the merit as explained in the text. When you do not have any faith or belief, you are unlikely to be prostrating in the first place. In our discussion of the faults of anger, we saw how powerful anger is in destroying the roots of virtue. Here we are using prostrations as an example to show the benefit of having strong faith; how much merit one can accumulate with prostrations when they are done with very strong faith. This quotation says that a person who accumulates such merit from making prostrations destroy his merit when he generates malice towards a fellow practitioner who is practising correctly, abiding in ethics and so forth. This shows that roots of virtue are also destroyed when a nonbodhisattva gets angry at another non-bodhisattva. Qualm with regard to the meaning of destruction of root of virtues What follows next is the elimination of qualms with regard to the meaning of destruction of roots of virtues. What is the qualm? 2B4B-2A2C-2C3A-3C1A-1C3A-2A3A Doubts raised by scholars Some scholars say that the meaning of the destruction of roots of virtue is that the potential of earlier virtue to bring about its effect quickly is destroyed, and the emergence of its effect is delayed, so that the effects of hatred and so forth emerge first. However, if they meet with suitable conditions afterward, it is not that their respective effects do not emerge, for if there is no mundane path whatsoever that can eliminate the seeds of the objects of abandonment, it is impossible for seeds to be eliminated by the mental afflictions. (Page 183) 13 According to some scholars, the meaning of the destruction of roots of virtue is this: destroying the roots of virtue means destroying the capacity of the roots of virtue to produce effects quickly and delaying the issuance of such effects. You have to understand what this qualm means because when you do not understand the qualm, you cannot talk about dispelling the qualm. According to some scholars, the destruction of roots of virtue means a delay in the issuance of effects. It does not mean the destruction of the seeds of the roots of virtue and it does not mean that the roots of virtue are unable to produce any effects whatsoever. These scholars assert that anger can never destroy the capacity of the seeds of the roots of virtue to produce effects. Since the seeds of the roots of virtue are not destroyed, they will definitely give rise to effects one day. Why do they assert this? The reason they gave is this: if no mundane path can eliminate the seeds of the objects that are to be eliminated, then it is not possible for anger to destroy the roots of virtue. There are sentient beings who have not yet entered any paths. Sentient beings in the form and formless realms who have achieved various levels of concentration have the ability to suppress the manifest afflictions, i.e., the afflictions do not manifest for 13 Ibid., 155-156. Page 7 of 10
such beings in the form and formless realms. However although the mundane paths in the continua of these gods of the form and formless realms prevent the manifestation of the afflictions, they do not destroy the seeds of those afflictions. Dispelling the qualm A How the effect does not arise due to conditions even though its seed is still there The reason that it is uncertain is because even though ordinary beings purify non-virtues by means of the four opponent powers, their seeds are not abandoned. However, although the conditions are met later on, [223] it is impossible for the fully ripened effects to emerge. B Even if the seed has not been abandoned, its effect is not produced once tolerance is achieved Once the peak and tolerance levels of the path of preparation have been attained, although wrong views and the seeds of non-virtues that become the causes of the lower realms have not been abandoned, wrong views and rebirths in the lower realms are impossible even if these seeds meet with their conditions. (Pages 183-184) 14 You remember the position of those scholars? What is the main reason for their position? Basically they are saying that as long as the seeds are not abandoned, the seeds will give rise to their effects. According to Lama Tsongkhapa, this is incorrect. You remember our discussion on the purification of negativities through the application of the four opponent powers? It is said that when we confess our negativities with the application of the four opponent powers, the negativities will be purified. When negativities are purified, the fruitional effects of those non-virtues will no longer be experienced. Otherwise the word purification makes no sense. All negativities can be purified through engaging in the practice of confession with the application of the four opponent powers. Even though the negativities are purified, the seeds of those non-virtues are not destroyed by that purification practice. The practice of purification alone does not destroy the seeds of non-virtues. However one will not experience the fruitional effects of the non-virtues that have been purified. In our discussion on the paths and grounds: At the peak level of the path of preparation, wrong views do not arise. As such, there is no destruction of roots of virtue by wrong views. By the forbearance level of the path of preparation, it is guaranteed that a bodhisattva will never be reborn in the lower realms. But (1) the roots of virtue of this bodhisattva not being severed by wrong views and (2) the fact that he is not going to the lower realms are not due to the abandonment 14 Ibid., 156. Page 8 of 10
of (1) the seeds of the wrong views and (2) the seeds of the karma that will result in miserable rebirths. The seeds have not been abandoned. However this bodhisattva will not generate wrong views and will not be reborn in the lower realms due to the incompleteness of conditions. Furthermore, although this bodhisattva still has the seeds of wrong views and the seeds of the karma that will result in rebirths in miserable realms, even if he were to meet with the conditions, nothing happens. This is the example that Lama Tsongkhapa used to prove his point that even though the seeds may be there, it does not mean that they will give rise to their effects. It is also incorrect to state that the destruction of roots of virtue means a delay in the issuance of their effects. According to the statement What s heaviest in cyclic existence with karma..., 15 either a virtuous or a non-virtuous karma, by ripening sooner, can temporarily block the occasion for another karma to ripen. However, it cannot be posited nor has it been taught that virtuous or non-virtuous karma is destroyed by merely that. The temporary postponement of its ripening is not suitable to be the meaning of the destruction of roots of virtue because otherwise it would have been necessary to teach that all strong non-virtues destroy the roots of virtue. (Page 184) The teachings explain that the karma that is more weighty and more powerful ripen first. The delay in the issuance of effects means that when a powerful karma ripens first, then the ripening of other karmas are postponed and their effects arise later. Following from this, you then have to say that, therefore all powerful non-virtuous actions will be destroyers of roots of virtue in that all powerful non-virtuous actions will lead to a delay in the issuance of effects of virtue. Lama Tsongkhapa is saying that it is incorrect to posit the destruction of roots of virtue to merely mean a delay in the issuance of effects. He states an example next. B Analogy for how the effect is not produced although the seed has not been abandoned Therefore, with respect to this, Master Bhāvaviveka said: As explained above, neither non-virtues that have been purified by the four powers nor roots of virtue that have been destroyed by wrong views or harmful intent can bring about their effects even if later on they meet with the conditions; just like a seed that has been damaged cannot produce a sprout even though the conditions are met. (Page 184) 16 15 The statement refers to this quotation from Vasubandhu s Treasury of Knowledge Auto-commentary: As to the actions that give rise to cyclic existence,/there are those that are weighty; those that are near,/ those to which you are habituated, and those you did earliest./ Among these, the former will ripen first. (Ibid., 156). 16 Ibid., 156-157. Page 9 of 10
This is an example to show that even though the seed of a particular virtue or nonvirtue may be present, it is not definite that it will give rise to its respective effect. If someone was to assert that a powerless seed, i.e., a seed that has been rendered ineffective or powerless, is not a seed, what are you going to say? Khen Rinpoche: Is it still a seed? (Student s response is inaudible). Khen Rinpoche: You must give a reason why it is a seed. When a seed cannot produce its effect, do you still call it a seed? (Student s response is inaudible). Khen Rinpoche: Having lost its function, is it still a seed? An example: a dead person is no longer a person, right? (Student s response is inaudible). Khen Rinpoche: Is a dead person a person? What is the definition of a seed? (Student s response is inaudible). We discussed before what a seed is. In order to be a seed, it must have the capacity to produce an effect later on. A seed is so-called because it has the capacity to produce a sprout. Otherwise it would not be called a seed. If that seed does not have the capacity to produce a sprout, there is no basis for calling it a seed. (Student s response is inaudible). Is there a seed of a sprout that does not have the capacity to produce a sprout? If you say no, it follows that definitely it is necessarily pervaded by having the capacity to produce a sprout. If it is the seed of a sprout, it necessarily has the capacity to produce a sprout because you have accepted the pervasion. A seed placed on your table: does it have the capacity to produce a sprout? Interpreted by Ven. Tenzin Gyurme; transcribed by Phuah Soon Ek, Patricia Lee and Julia Koh; edited by Cecilia Tsong. Page 10 of 10