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The Architecture of Bodhisattva Vows — Geshe Dhawa Gyaltsen

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A teaching summary podcast of Foundation of Practice 1996 by Geshe Dhawa Gyaltsen, recorded at Buddha House, Adelaide.

Foundation of Practice 1996

Teacher: Geshe Dhawa Gyaltsen
Tradition: Gelug school of Tibetan Buddhism
Venue: Buddha House, Adelaide
Recordings: 15 teaching sessions (1996)
Source: Corrected transcripts from the Bodhi Archive

Overview

This series of fifteen teachings by Geshe Dhawa Gyaltsen provides a thorough explanation of the Bodhisattva vows — the eighteen root vows and the forty-six secondary vows — as the practical foundation of Mahayana Buddhist practice. Drawing primarily from Asanga’s Bodhisattva Bhumi (Bodhisattva Grounds), the Akashagarbha Sutra (Akshay Garbha Sutra), and related commentaries, Geshe Dhawa systematically explains what each vow entails, how it can be broken, and what exceptions apply.

The teachings are framed within the three moralities (moral disciplines) of the Bodhisattva: the morality of abstaining from misbehaviour, the morality of integrating virtue, and the morality of benefiting other sentient beings. Geshe Dhawa emphasises that these three moralities constitute the one path followed by all Buddhas of the three times, and that keeping them pure is essential for achieving both temporary happiness and ultimate enlightenment. Throughout the series he returns again and again to the importance of Bodhicitta — the aspiration to achieve full enlightenment for the sake of all sentient beings — as the foundation upon which all these practices rest.

Geshe Dhawa also dedicates sessions to the secondary vows associated with the six perfections (generosity, morality, patience, effort, concentration, and wisdom), explaining the specific faults one incurs by neglecting each practice. He concludes with practical guidance on purification practices — particularly the Confession to the Thirty-Five Buddhas and Vajrasattva meditation — stressing that one should purify any broken vows each night before going to sleep.

Key Teachings

The Three Moralities of Bodhisattvas

Geshe Dhawa explains that the Bodhisattva vows are organised under three types of moral discipline:

1. Morality of abstaining from misbehaviour: For fully ordained monks, this is the Vinaya vows; for novices, their novice vows; for lay persons who have taken lay precepts, those precepts; and for lay persons without formal vows, abstaining from the ten non-virtuous actions. This morality is the foundation for the other two.

2. Morality of integrating virtue: Training one’s own mental continuum through listening, contemplating, and meditating on the teachings. This includes practising, guarding, and increasing whatever virtue one has accumulated. Geshe Dhawa explains that anger can destroy unprotected merit, so the practice of patience is essential for guarding virtue, and dedication of merit is essential for stabilising and increasing it.

3. Morality of benefiting other sentient beings: Ripening the mental continuum of other sentient beings. Geshe Dhawa describes eleven ways of benefiting others, including helping those in need, assisting those who are sick, bringing together those who are separated, helping others accumulate merit, and — for those capable — using miracle powers.

He explains that these three moralities encompass all the duties of a Bodhisattva: the first two ripen one’s own mental continuum, and the third ripens others’. To benefit others, one must first ripen oneself.

The Eighteen Root Vows

Geshe Dhawa explains the eighteen root Bodhisattva downfalls, drawn from three textual sources:

From the Bodhisattva Grounds (4 vows):
1. Praising oneself and belittling others, motivated by desire for gain
2. Not giving material wealth or Dharma teachings to those in need, out of miserliness
3. Not accepting others’ apology or striking others in anger
4. Abandoning the Mahayana and teaching a fabricated doctrine

From the Akashagarbha Sutra (13 vows, with one overlapping the first set):
5. Stealing the belongings of the Three Jewels (Buddha, Dharma, Sangha)
6. Abandoning the holy Dharma — disparaging any of the three vehicles’ teachings
7. Causing harm to the Sangha — robbing ordained persons or causing them to leave their monastery
8. Committing one of the five heinous crimes (killing father, mother, or an Arhat; dividing the Sangha; intentionally drawing blood from a Tathagata)
9. Holding wrong views — denying karma, the Three Jewels, or other established truths
10. Destroying towns, cities, districts, or countries
11. Teaching the profound view of emptiness to unsuitable persons who lack faith or preparation
12. Causing someone to abandon the Mahayana and follow a lower vehicle
13. Causing someone to abandon their Pratimoksha (individual liberation) vows
14. Disparaging the Hinayana teachings — saying that following the Hearers’ or Solitary Realisers’ path cannot lead to freedom from samsara
15. Falsely claiming to have high realisations or supernatural achievements
16. Accepting offerings obtained through punishment of the Sangha
17. Causing a meditator to abandon their practice and imposing rules that generate delusions
18. Abandoning Bodhicitta — giving up the aspiration to practise the Bodhisattva deeds

Geshe Dhawa stresses that holding wrong views (#9) is especially dangerous and likely for ordinary practitioners, as it stops the accumulation of virtue and spontaneously produces non-virtue. He also warns that disparaging other Buddhist vehicles (#14) and other religions is particularly relevant for Mahayana centres.

The Forty-Six Secondary Vows

These are explained according to the six perfections:

Faults associated with generosity: Previously explained before this series.

Faults associated with morality (Sessions 1-2):
– Ignoring the objects of compassion — those who have broken vows or who have wicked natures
– Not training in the common (Vinaya) precepts, thus failing to generate faith in others
– Not practising the qualities of the superior beings (contentment with little food, clothing, shelter, and interest in abandoning negativity and meditating)
– Practising the five wrong livelihoods (pretending, flattering, hinting, taking by force, and seeking rewards for small gifts)

Faults associated with patience (Session 9):
– Not living with the four principles of patience: if abused, not abusing back; if someone is angry, not getting angry back; if hit, not hitting back; if told one’s faults, not immediately retaliating
– Not stopping the continuation of one’s own anger
– Not accepting the apology of those who are angry with one (with five exceptions outlined)

Faults associated with effort (Session 10):
– Gathering disciples for the sake of wealth and reputation
– Indulging in laziness, sleeping, relaxing, and not putting effort into practice
– Getting attached to gossip about worldly affairs and spending too much time on non-Dharma activities

Faults associated with concentration (Session 11):
– Preparation: Not seeking instruction on concentration out of pride or jealousy
– Main practice: Not abandoning the five obstructions — mental distraction and regret; sleep and mental dullness; harmful intent; desire for sense objects; doubt
– Conclusion: Becoming attached to the bliss and joy of meditative experience

Faults associated with wisdom (Session 12):
– In relation to lower vehicles: Abandoning Hinayana teachings; studying only Hinayana while neglecting Mahayana; abandoning Buddhist studies to study only non-Buddhist teachings; trusting and favouring non-Buddhist teachings over the Buddha’s teachings
– In relation to higher vehicles: Abandoning Mahayana teachings due to not understanding the profound and extensive teachings; praising oneself and belittling others out of self-cherishing; not engaging in the practice of listening to teachings; criticising or disrespecting one’s teacher

The Morality of Benefiting Sentient Beings (Sessions 13-14)

Geshe Dhawa explains twelve faults related to failing to benefit others, organised under two categories:

Not benefiting (six kinds):
1. Not returning kindness to those who have helped one
2. Not helping those in states of great sadness
3. Not giving to the poor who ask for food or assistance
4. Not benefiting one’s disciples through the four means of gathering
5. Not acting according to others’ wishes in Dharma-related matters
6. Not praising the good qualities of those who deserve it

Not subduing (two kinds):
1. Not disciplining those whose actions go against the Dharma
2. Not subduing those who oppose the Buddhist teachings (through miracle powers if one possesses them)

Eight ways of assisting others:
1. Considering carefully before acting — thinking about whether an action will truly benefit or harm
2. Taking responsibility for the work
3. Helping persons find their way
4. Helping others in naturally good actions
5. Guarding others’ wealth from thieves
6. Bringing together those who are separated — friends, couples, even countries
7. Helping others accumulate merit on special days
8. Assisting others to accumulate merit at any time

Bodhicitta as the Supreme Purifier

Drawing on Shantideva’s Guide to the Bodhisattva’s Way of Life and the Wheel of Sharp Weapons by Dharmarakshita (attributed to “Lama Sailingpa”), Geshe Dhawa teaches that Bodhicitta is the strongest force for outshining negativities. He explains that:
– According to the lower vehicle, the five heinous crimes can only be purified by achieving the state of an Arhat; but on the basis of Bodhicitta, even these can be purified
– Any virtuous action performed with Bodhicitta becomes a cause of full enlightenment
– Breaking tantric vows is purified through Vajrasattva practice; breaking Bodhisattva vows through Confession to the Thirty-Five Buddhas — but both must be preceded by refuge and Bodhicitta
– One should purify broken vows each night before sleep using the four opponent powers

Dedication of Merit

Geshe Dhawa gives detailed advice on how to stabilise and multiply virtue through dedication. He uses the analogy of a glass of juice: if you drink it all at once, it is finished; but if you pour it into a larger bottle with other juice, it lasts until the whole bottle is consumed. Similarly, mixing one’s merit with the merit of all sentient beings and all Buddhas through dedication ensures it remains until all sentient beings and Buddhas remain. He advises dedicating toward the long life of one’s guru, the spreading of the Buddhist teachings, and the happiness of all sentient beings.

The Precious Human Rebirth and Four Conditions

In Session 7, Geshe Dhawa explains four conditions (or “wheels”) needed for practising the Mahayana path:
1. Living in a conducive place — a place where the elements are agreeable and holy masters have practised
2. Making good wishing prayers — at three levels: not to be reborn in lower realms, to be free from samsara, and to achieve full enlightenment
3. Relying on qualified beings — meeting Mahayana spiritual masters and relying on friends with Mahayana qualities
4. Being fortunate through merit — collecting merit now so that future practice is not obstructed by illness or circumstances

He notes that even those who have completed excellent studies may be unable to enjoy the results at the crucial moment due to insufficient merit, and that some people become sick whenever they sit down to practise but feel healthy doing non-Dharma activities — a sign of insufficient merit collection.

The Practice of Giving

In the final session, Geshe Dhawa broadens the understanding of generosity beyond material giving:
– Reciting mantras loudly so others can hear is giving Dharma
– Reciting the Twenty-One Praises to Tara while visualising all sentient beings reciting along is giving Dharma
– Chanting the Heart Sutra aloud attracts gods and nagas who come to listen
– The Tonglen (giving and taking) practice, where one transforms one’s body into food and drink for hungry ghosts and other beings, is a form of material giving
– One text is to be followed as one’s main practice, but one should also read widely, taking what is useful from other texts while never disrespecting teachings that present things differently

Key Terms

Practice Points

• Purify every night: Before going to sleep, purify any broken vows through the Confession to the Thirty-Five Buddhas, incorporating the four opponent powers. There is no negativity that cannot be purified by applying these four powers.

• Check your motivation constantly: Whatever practice one performs — listening, meditating, offering, or any daily action — it should be preceded by generating Bodhicitta. The quality of any action depends entirely on the motivation.

• Do not feel overwhelmed by the vows: When hearing all the Bodhisattva vows in detail, one might feel “I won’t be able to do all this.” One should not have such a defeatist attitude. Even if one cannot perform all the Bodhisattva deeds, one should make good wishing prayers to be able to do so in the future.

• Guard virtue through patience: Anger can destroy unprotected merit in a single moment. The practice of patience is the primary protector of accumulated virtue.

• Dedicate merit immediately: Dedicate the merit of every virtuous act as soon as it is performed, mixing it with the merit of all Buddhas and sentient beings. This stabilises and multiplies the virtue. Dedicate toward the long life of one’s guru, the spreading of the teachings, and the happiness of all sentient beings.

• Follow the four principles of patience: When abused, do not abuse back. When someone is angry, do not immediately react with anger — stay calm outwardly and wait for the other person to calm down before discussing the matter. When hit, do not hit back. When told one’s faults, do not immediately retaliate by telling the other’s faults.

• Do not disparage other teachings: As a Buddhist, one should never say other religions’ teachings are bad or wrong. Even the Hinayana teachings must be studied by Mahayanists, because to lead all beings to enlightenment one must know all paths. One should also never criticise other Buddhist schools.

• Be practical about helping others: Helping others is not just sitting in meditation posture. It means considering the situation carefully before acting, taking responsibility, helping people find their way, bringing separated people together, helping others accumulate merit, and assisting the sick.

• Accumulate merit while young and healthy: Respect elders and help the sick now, because the young do not stay young and the healthy do not stay healthy. The best method for accumulating merit is generating Bodhicitta.

• Apply what you know: Just understanding what Bodhicitta is or what the vows are is not sufficient. Geshe Dhawa uses the analogy of counting someone else’s money — it does not help you. What helps is taking care of and using your own money. Similarly, whatever understanding of Bodhicitta one has, one should put into practice.