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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 Lesson 21 Page 1 of 6 Amitabha Buddhist Centre Basic Program – Module 11 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 Lesson 21 Page 2 of 6 Amitabha Buddhist Centre Basic Program – Module 11 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, Lesson 21 Page 3 of 6 Amitabha Buddhist Centre Basic Program – Module 11 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. Lesson 21 Page 4 of 6 Amitabha Buddhist Centre Basic Program – Module 11 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 Lesson 21 Page 5 of 6 Amitabha Buddhist Centre Basic Program – Module 11 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. Lesson 21 Page 6 of 6