Download Transcript of the teachings by Geshe Chonyi

Amitabha Buddhist Centre
Basic Program – Module 11
Ornament for Clear Realisations
Transcript of the teachings by Geshe Chonyi
Root Verses of Ornament for Clear Realisations translated by Venerable
Joan Nicell; an FPMT Masters Program Project, edition June 2007, ©Joan
Nicell and FPMT, Inc.
Basic Program Study Manual for Maitreya’s Ornament for Clear Realizations,
Chapter 4, compiled by Emily Hsu and Kok Wai Cheong; an FPMT Masters
Program Project, edition September 2005, © FPMT, Inc.
Root Verses are centred, in italics, with verse numbers added.
Lesson No: 20
Date:2nd October 2008
When we reflect on the meaning of practising the Dharma, it means to
transform our minds for the better especially when we have all the favourable
conditions now. We should try to place as many imprints as we can on our
minds. If we do not do this, it will be difficult to get such an opportunity again
in the future. As to the manner in which imprints are left on our mental
continua, they are left on our mental continua through hearing the teachings,
from reflecting on or analysing the teachings and from meditating or
familiarising ourselves with the teachings. The imprints from reflection are
more powerful than those from listening to the teachings alone. The imprints
from meditation are more powerful than those from reflection.
We need to ensure that the imprints left on our minds are firm, stable and
lasting. This is more important than simply leaving imprints on the mind. If
the imprints are not stable, they may not ripen easily in the future. Therefore it
is very important for us to place stable and powerful imprints on our mental
continua. Otherwise, it would be difficult for virtuous thoughts to manifest due
to our strong habituation to negativities. Our negative thoughts are far
stronger than our virtuous thoughts. The best way of placing firm and strong
imprints on our mental continua is through reflection and then familiarising
ourselves with the meaning. That is meditation.
Up to now, all of us have done a fair bit of studying. Now it is important for us
to reflect on and analyse the teachings we have heard and studied. We should
mix this knowledge with our minds and then familiarise ourselves with it
through meditation so that firm and stable imprints will be left on our minds.
We must keep this in mind.
From our side, we must try our best, as much as possible, to reflect and
meditate on the teachings with the purpose of correcting our own faults and
changing ourselves for the better. The purpose of learning and practising the
Dharma is not to expose the faults of others but to correct and improve
ourselves.
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Lesson 20
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Amitabha Buddhist Centre
Basic Program – Module 11
Ornament for Clear Realisations
We have been looking at the 37 harmonies with enlightenment:
Name
Description
1
Full Attainment on
1. Four close placements of
mindfulness
The path that thoroughly
investigates things
Small level of the path of accumulation
2. Four thorough
abandonings
The path that arises from effort
Middling level of the path of
accumulation
3. Four legs of magical
manifestation
The path that is thoroughly
trained in meditative stabilization
Great level of the path of accumulation
4. Five powers
The path that prepares for clear
realizations
Heat and peak levels of the path of
preparation
5. Five forces
The path that connects to clear
realizations
Tolerance and supreme mundane
qualities levels of path of preparation
6. Seven branches of
enlightenment
The path of clear realizations
Path of seeing
7. Eight branches of a superior’s
path
The completely pure path of
definite deliverance
Path of meditation
6. Seven branches of enlightenment
The definition of a branch of enlightenment is an exalted knower in a superior’s continuum that acts as a
cause of the enlightenment which is its result. 2
The Seven
Branches of
Enlightenment
The Analogy of Seven
Precious Objects
1 The branch of
enlightenment
that is correct
mindfulness
It is also called the branch of
abiding because with
mindfulness one will not be
distracted by other objects.
It is likened to the
precious wheel which
allows one to be
victorious in overcoming
everything. Likewise with
correct mindfulness, one
is able to sustain
mindfulness continually
and with familiarity, one
can strengthen it over
time.
The branch of
2 enlightenment
that is a fine
discrimination
of phenomena
directly
realising
selflessness
It is also called the branch of
nature because it is in the
nature of a non-conceptual
exalted wisdom and is the main
cause of achieving
enlightenment.
It is likened to the
precious elephant which
can destroy the enemy in
the battle. Likewise, this
wisdom will destroy our
grasping at true existence.
Lesson 20
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Amitabha Buddhist Centre
Basic Program – Module 11
Ornament for Clear Realisations
The Seven
Branches of
Enlightenment
The Analogy of Seven
Precious Objects
3 The branch of
enlightenment
that is effort
This is also called the branch of
definite emergence, for it is
with effort that one distances
oneself from the mundane levels
and frees oneself from the state
of being an ordinary being.
It is likened to the
precious horse which can
travel very fast. Likewise,
with effort, one will
quickly actualise
enlightenment.
4 The branch of
enlightenment
that is joy
This branch is described as the
branch which benefits body
and mind. It brings joy.
It is likened to the
precious wish-fulfilling
jewel which increases the
illumination of all
uncontaminated
phenomena and brings
joy.
5 The branch of
enlightenment
that is pliancy
It is called the branch of basis
without afflictive emotions
and since that is similar to
pliancy (which makes the body
and mind serviceable and able
to perform virtues due to
overcoming the unserviceable
states of body and mind) this
branch is condensed into the
branches that are without
afflictive emotions.
It is likened to the
precious queen because
through this pliancy, one
is able to experience
uncontaminated bliss.
6 The branch of
enlightenment
that is
meditative
stabilisation
It is condensed into the
branches that are without
afflictive emotions because it is
this meditative stabilisation that
destroys the afflictions. This is
also called the branch of
abiding without afflictive
emotions.
It is likened to the
precious householder
who has all the necessary
resources. With the
branch of enlightenment
that is meditative
stabilisation, one is able
to achieve all the
purposes, goals and
qualities such as
clairvoyance and so forth.
7 The branch of
enlightenment
that is
equanimity
It is included within the
branches without afflictive
emotions because the entity of
equanimity is abiding in a state
of concentration that is not
influenced by either the faults of
laxity or excitement.
With equanimity one
counteracts the unbalanced
It is likened to the
precious minister. The
branch of enlightenment
that is equanimity enables
one to abide in the way
one wishes for as long as
one desires.
Lesson 20
Page 3 of 6
Amitabha Buddhist Centre
The Seven
Branches of
Enlightenment
Basic Program – Module 11
Ornament for Clear Realisations
The Analogy of Seven
Precious Objects
state of mind that abides
harmoniously with afflictive
emotions. Hence, this is the
branch of entity without
afflictive emotions.
Note: The three branches of enlightenment that is pliancy, meditative stabilisation
and equanimity are given the name the branches that are without afflictive
emotions.
When we condense these seven branches of enlightenment into the five
branches, it helps us to understand better what they are:
1. The branch of abiding
2. The branch of nature
3. The branch of definite emergence
4. The branch that benefits body and mind
5. The branches that are without afflictive emotions.
The source for this classification is Maitreya’s Discrimination between the
Centre and the Extremes. The Ornament of the Mahayana Sutras also provides
the use of the analogies of the seven kinds of precious materials to help us
understand these seven branches of enlightenment.
These seven branches exist from the path of seeing and are called “branches”
mainly because they are the causes of enlightenment. When we look at its
definition, it is an exalted knower in a superior’s continuum that acts as a
cause of the enlightenment which is its result.
The definition mentions, “in a superior’s continuum.” Would that include all
superiors? Would it include the Buddha superior? Does this branch of
enlightenment exist in the Buddha’s mind?
Earlier on when we studied the four close placements of mindfulness, the four
thorough abandonings, the four legs of magical manifestation, the five powers
and the five forces, their boundaries exist up to the buddha ground. These
seven branches of enlightenment are said to exist from the path of seeing.
Similarly, the eight branches of a superior’s path exists from the path of
meditation. It seems that the earlier harmonies with enlightenment are found
all the way up to the buddha ground, but not these seven branches of
enlightenment. Why? Think about it. Maybe we can say the seven branches of
enlightenment are also found on the buddha ground.
What about the five powers and five forces - do they exist on the buddha
ground? When we consider their definitions and boundaries, they exist even on
the buddha ground. Since that is the case, maybe we can say that the seven
branches of enlightenment and the eight branches of a superior’s path are also
found on the buddha ground.
Lesson 20
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Amitabha Buddhist Centre
Basic Program – Module 11
Ornament for Clear Realisations
Question: If a branch of enlightenment exists on the buddha ground won’t that
contradict the definition of a branch of enlightenment? In the definition, it is
an exalted knower in a superior’s continuum that acts as a cause of the
enlightenment which is the result. That would mean at the time of the result,
the cause is there.
Answer: Following this logic, one would then also have to question the
definition of the five powers (an exalted knower that independently produces a
superior’s path, its result). Do the five powers exist on the path of seeing?
There shouldn’t be any problem in the definition of the branch of
enlightenment, even for the Buddha. The Buddha superior that exists in one
particular moment is the cause of the Buddha superior of the next moment. If
that is the case, there shouldn’t be any problem with the definition.
The qualm that we are considering is whether the branch of enlightenment
exist during enlightenment? We are saying that the branch of enlightenment
exists on the buddha ground, i.e., it exists in the mind of the Buddha. But if
that is so, then the definition may not apply to the Buddha.
As Buddhists, we do not assert simultaneous cause and effect. A specific cause
of a specific effect cannot exist simultaneously as one follows the other. But in
general, there are many things that are both cause and effect. For example,
you are a cause as well as the effect.
If you were asked: “Are you the cause?” You would have to say, “Yes.” “Are you
the effect?” You would also have to say, “Yes.” If that is the case, isn’t cause
and effect simultaneous? As long as it is a composed phenomenon, it is
definitely a cause and also definitely the effect – they are mutually inclusive.
Question: Are these seven branches of enlightenment one entity or different
entities?
Answer: The seven branches of enlightenment are not one entity. They are
posited as different entities. For example, effort and mindfulness are separate
mental factors. These seven branches of enlightenment can exist within the
continuum of a person but they do not need to manifest simultaneously. For
example, mind generation exists on the uninterrupted path. Does bodhicitta
exist on the uninterrupted path? When a bodhisattva meditates on emptiness
directly, is there bodhicitta in his mind?
Question: Are these seven branches of enlightenment produced in a gradual
manner, in a particular order or are they generated simultaneously?
Answer: It is possible that they can be generated simultaneously even while
the mind is focusing on one object, such as four noble truths. For example, if
the object of observation is true sufferings, one generates these seven branches
of enlightenment with true sufferings as the object of observation.
Can these seven branches of enlightenment be generated simultaneously?
Generally speaking, it is very difficult to ascertain when different minds are
produced simultaneously and when they are not. There is a discussion on this
particular topic in the Abhidharma.
Lesson 20
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Amitabha Buddhist Centre
Basic Program – Module 11
Ornament for Clear Realisations
In the earlier modules, we had studied the mind and mental factors. There is a
class of mental factors called the five omnipresent mental factors –
discrimination, feeling, contact, intention and attention. As long as there is a
mind, these five omnipresent mental factors are necessarily present in any
kind of mind.
Then there are the five object ascertaining mental factors – wisdom, belief,
aspiration, mindfulness, meditative stabilisation. These mental factors also
accompany the main mind.
There is a main mind focusing on a particular object and at the same time,
there are these five omnipresent mental factors and these five object
ascertaining mental factors. Many minds are operating at the same time. When
we are talking about the five omnipresent mental factors, we are not talking
about them appearing in a sequential way. As long as there is a main mind,
these five omnipresent mental factors will be there. The discussion on mind
and mental factors is quite challenging. Unless there is some definitive text
that can be used as the basis for ascertaining some of these issues, it is
difficult to say anything.
Translated by Ven. Tenzin Gyurme
Transcribed by Phuah Soon Ek and Alison Wong
Edited by Cecilia Tsong
Checked by Yap Siew Kee
1
2
Please refer to pg. 59 of the Basic Program Study Manual.
. Please refer to pg. 63 of the Basic Program Study Manual.
Lesson 20
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