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: 21
Date: 7th October 2008
As I have mentioned many times before, while we have all the conditions and
the opportunity, particularly since our bodies are still functioning, it is the
time for us to study the teachings of the Buddha. We should strive to place as
many imprints of the teachings on our mental continua as possible.
We had talked about how imprints are placed on the mind through hearing,
reflection and meditation. Whatever we have learnt through hearing or reading
or self-studying the teachings, we should analyse and reflect on their meaning.
It is through this process of analysis and reflection that strong imprints will be
left on the mental continuum and we will not forget the teachings.
The reason that we do not remember the teachings we had heard or read is
because we do not reflect on and analyse them. This process of reflection and
analysis can only be done by ourselves. Until we have reflected on those
teachings that we have heard or studied, real practice is very difficult. By just
listening to or reading the teachings without any reflection and hoping to do
some serious practice, that will be very difficult.
We have to gain some ascertainment of the teachings and such ascertainment
can only come about through the process of analysis and reflection. Once we
ascertained the teachings, we will naturally want to practise them without any
prodding or encouragement from others. However, when we do not reflect on
the teachings that we had heard or read, then nothing will happen.
The main point is to analyse and reflect on the teachings so that we are able to
remove any doubts pertaining to the particular subject that we are analysing.
Once we have cleared our doubts, we can then put those teachings into
practice and the practice will be excellent.
At this time when all the favourable conditions for us to study and practise the
budhhadharma are present, it is very important for us to seize the opportunity
to place as many imprints on our mental continua as possible. Placing
imprints alone is not enough. The imprints must be very firm and stable.
When the imprints are strong and stable, then there is hope for us to attain a
perfect human rebirth and to meet the teachings of the Buddha in our next life.
Then it will be so much easier for us to understand and realise whatever
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Ornament for Clear Realisations
teachings we listen to or study in that life. Like that, we will slowly become a
better person and there will be hope for us to achieve enlightenment.
If we want to achieve full enlightenment, it is extremely important for us to
place stable and firm imprints on our minds. If we are not doing that now, it
will be very difficult. Look around you. There are people who are naturally
interested in the teachings of the Buddha and there are some people who have
no interest in the buddhadharma at all, no matter what we say to them or how
we encourage them to do so. The same thing happens here with studying the
buddhadharma. There are some people who naturally want to learn and they
are quite good at it whereas there are others who do not have much interest
and they find it difficult.
What is the cause of such differences? It is the imprints that were inherited
from past lives. This is a fact. Hearing this explanation, there are bound to be
people who will then say, “I am really hopeless. I don’t have many imprints. I
may as well forget about it.” This is the wrong conclusion. This is not the point.
The point is that at this moment when we have this opportunity, if ultimately
what we want is happiness now and in our future lives, we must place as
many imprints as possible and not give up. Therefore it is very important for
us to remember that analysing and reflecting on the teachings is very
important. This can only be done by ourselves and not others. Through this
process of analysis and reflection, we will definitely gain an ascertainment of
the teachings. Then Dharma practice will come naturally to us without any
need of encouragement from others. Having ascertained the teachings, then
change will come.
***********
The seven branches of enlightenment are posited on the path of seeing
whereas the eight branches of a superior’s path are posited on the path of
meditation. Through meditating on the seven branches of enlightenment, one
achieves the eight branches of a superior’s path. 1
Definition: A branch of a superior’s path is an exalted knower in a superior’s
continuum that is a cause of a superior’s path, its result.
Boundary: It exists from the path of meditation through to the buddha ground.
The eight branches of a superior’s path are as follows.
1. Correct view
2. Correct thought
3. Correct speech
4. Correct aims of actions
5. Correct livelihood
6. Correct effort
7. Correct mindfulness
8. Correct meditative stabilisation
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Ornament for Clear Realisations
1. Correct view
As mentioned in the Lamrim Chenmo, the worldly correct view is the
understanding of the law of cause and effect (karma). However, in this context,
correct view refers to having the correct understanding of how thing exist in
reality. It refers to the correct view “which thoroughly analyses in subsequent
attainment the reality (emptiness) that was realised in meditative equipoise on
the path of meditation.”2 (Subsequent attainment is also translated as the post
meditative equipoise).
As explained in the Lamrim, meditation on emptiness in meditative equipoise is
called the space-like meditative equipoise. When one arises from that session,
one practises by seeing all phenomena as illusory. That is what is referred to
here as correct view. Although phenomena appear to exist inherently those are
mistaken appearances as things do not exist in that way in reality. In this
context, correct view is the view of phenomena as being illusory and empty of
true existence.
2. Correct thought
Correct thought is that “which motivates speech that teaches one’s own
realizations to others.” This refers to the intention that motivates one to teach
others what one has realised i.e., the correct view of phenomena as illusory
and being empty of true existence.
3. Correct speech
In this context, since it has to be a path, it does not refer to truly qualified
speech but rather it refers to ethics, in particular the ethics of refraining from
the four non-virtuous actions of speech. It is the mind that guards against
this.
4. Correct aims of actions
This is the mind that refrains from the three non-virtuous actions of the body.
5. Correct livelihood
This is the mind that refrains from the non-virtuous actions of the body and
speech. Motivated by attachment, one engages in all kinds of physical actions
such as adopting certain physical postures and demeanour to cheat or taking
advantage of others. One also engages in flattery with the aim of being
rewarded or to sustain one’s livelihood. The mind that guards against such
actions of body and speech is correct livelihood.
6. Correct effort
This is the effort of applying the antidotes that abandons the objects of
abandonment on the path of meditation. As this path is a long path and it
takes a long time to remove the objects of abandonment, one has to rely on the
effort of applying the antidotes without being discouraged. This refers to the
effort that abandons the obstructions to omniscience.
7. Correct mindfulness
This refers to not forgetting to apply the antidote against excitement and laxity
when they arise when one is engaged in meditation. When excitement arises,
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Ornament for Clear Realisations
one reflects on unpleasant and impure objects to calm the mind down. When
laxity arises, one uplifts the mind by remembering pleasant objects that one
has faith in such as one’s guru, the deities and so forth. When one is in a state
of equanimity, in which neither excitement nor laxity arise, one should not
apply any antidote but simply continue with the meditation.
8. Correct meditative stabilisation
This is the “meditation on objects that are the special excellent qualities such as
the clairvoyances.”
According to Maitreya’s Discrimination of the Centre and the Extremes and
Asanga’s Compendium of Higher Knowledge, these eight can be condensed into
four branches:
1. the branch that thoroughly analyses
2. the branch that brings about understanding
3. the branch that brings about trust in others
4. the branch that is an antidote to the discordant class
 Correct view is included in the branch that thoroughly analyses the truths
realised during meditative equipoise which is done during the subsequent
attainment.
 Correct thought is included in the branch that brings about understanding
as it is the intention of wanting to teach others what one has realised.
 Correct speech, correct aims of actions and correct livelihood are included in
the branch that brings about trust in others. They are primarily the minds
that guard against the non-virtuous actions of body and speech (i.e., ethics). It
is through our practice of ethics that others will trust us.
 Correct effort, correct mindfulness, and correct meditative stabilisation are
included in the branch that is an antidote to the discordant class. Correct
effort is the effort of applying the antidotes that abandons the objects of
abandonment on the path of meditation. Correct mindfulness is the antidote
to the excitement and laxity, which are secondary afflictions that arise during
one’s meditation. Correct meditative stabilisation overcomes the obstacles for
achieving the special excellent qualities such as clairvoyance.
These eight paths of the superiors are commonly translated as the Noble
Eightfold Path. They can also be condensed into the three higher trainings:
1. The higher training of wisdom - correct view, correct thought, and correct
effort*
2. The higher training of ethics - correct speech, correct aims of actions, and
correct livelihood.
3. The higher training of concentration - correct mindfulness and correct
meditative stabilisation
*In my (Geshe-la’s) text, correct mindfulness is included in the higher training
of wisdom. However, putting correct mindfulness under the higher training of
concentration makes more sense as correct mindfulness is related to the
development of concentration.
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Ornament for Clear Realisations
Using the analogy of the wheel to explain the Noble Eightfold Path:1. The higher training of wisdom overcomes the discordant class and is
likened to the spokes of the wheel that are able to overcome foes and
destroy the enemies.
2. The higher training of ethics is likened to the hub of the wheel as ethics are
the bases of all qualities.
3. The higher training of concentration is likened to the rim of the wheel that
keeps the individual spokes in place. Correct mindfulness and correct
meditative stabilisation enable the mind to withdraw and focus on the
object of observation.
Based on the correct view of the nature of reality comes the correct thought
that is the intention to teach our realisation to others. We then need to
generate correct speech, correct aims of actions and correct livelihood to
become an ethical person so that others will trust us. Then we need to have
correct effort, correct mindfulness and correct meditative stabilisation which
will enable us to apply antidotes continuously to overcome discordant class.
There are 110 aspects of an exalted knower of all aspects and within these 110
aspects are the 37 aspects of an exalted knower of all aspects harmonious with
hearers. The hearers have it. So does the Buddha. If the Buddha does not have
it, we cannot say it is harmonious with hearers.
We have to say that these 37 harmonies with enlightenment are also present in
the Buddha’s mind. Therefore the Buddha also possesses correct thought.
However the Buddha does not have any motivation because he does everything
spontaneously and he does not possess any conceptuality. How then do we
explain correct thought? Please reflect on this.
Based on the definitions, although the eight branches of a superior’s path are
posited on the path of meditation through to the buddha ground, we may have
to say that they also exist on the path of seeing in the continua of the superior
beings. If that is the case, then the seven branches of enlightenment and the
eight branches of a superior’s path should be the same. Looking at the two
definitions, are they talking about the same thing?:
 A branch of a superior’s path is an exalted knower in a superior’s
continuum that is a cause of a superior’s path, its result.
 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.
If you are interested to do so, you can think more about this. There are many
things to analyse.
Some texts mention that the 37 harmonies with enlightenment exist from the
path of accumulation through to the buddha ground.
Question:
Do the correct aims of actions refer to vows?
Answer:
The correct aims of actions are basically ethics. Based on the four tenets, there
are different views on the entity of vow. The Sutra School, Mind Only School
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Ornament for Clear Realisations
and the Autonomy Middle Way School posit vows as consciousness, a mind of
restraint. The Great Exposition School and the Consequence Middle Way
School posit vows as forms. Ethics include not only the correct aims of actions
but also correct speech and correct livelihood and according to the Great
Exposition School and the Consequence Middle Way School, they are
considered form whereas the other tenet systems consider them to be
consciousnesses.
Translated by Ven. Tenzin Gyurme
Transcribed by Phuah Soon Ek and Alison Wong
Edited by Cecilia Tsong
Checked by Yap Siew Kee
1
Please refer to pg. 64 of the Basic Program Study Manual.
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