Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Jampa Gyaltsen spends this 101-minute teaching walking through the foundational stages of Lamrim study, with a particular focus on the transition from small-scope to middle-scope practice. He begins with Buddha’s core instruction: investigate teachings against reason and your own experience rather than accepting them blindly. He then establishes the key problem—we seek happiness in external material objects where it cannot be found, and explains how attachment to these externals stems from the false view of permanence. He guides students through understanding how the mind, trapped in outward distraction by afflictions like anger and desire, must be turned inward through ethical discipline, concentration, and finally the wisdom realising selflessness. The heart of the teaching concerns cyclic existence itself: what it is, why we remain trapped in it, and how recognising its faults generates the determination to seek liberation. He addresses multiple student questions on topics including antidotes to anger, karma accumulation, Bodhisattva reincarnation, and how to verify the existence of cessation through meditation. Practical and demanding, suitable for serious students already familiar with Lamrim teachings.
File metadata (for organising)
File: 2015-03-11 – KR.mp3
UUID: 1069a5ab-3bff-41c3-90d1-5dc6e49f709d
Teacher: Geshe Jampa Gyaltsen
Collection: Awareness and Knowledge
Date: 2015-03-11
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~3,590
What did the teacher say? The teacher, Buddha Śākyamūni, said, listen to my teachings, examine and investigate them. And if the sutras and the shastras are in keeping with reason, then engage in them. So what did the teacher Buddha Śākyamūni say? These sayings, these utterances are advice.
And in a nutshell, it refers to the fact that all of us without exception seek for happiness and all of us without exception try to avoid suffering. However, the happiness which we seek for in exterior material entities is one which we will find very difficult to realize. So to put it in a very easy to understand way, this happiness which you are searching for in exterior material objects, I can guarantee you will not find. So this Lamrim, these graduated stages of the path which we are studying is none other than the advice or the instructions of the teacher of Buddha Śākyamūni. And if it is the case that the happiness rooted in external material objects which we seek for is definitely unattainable, then is there some other stable happiness which we can hope to attain?
So it is critical to understand that even if we engage in a topic such as the study of Lamrim, it is happiness we are seeking and we will not find the happiness which we are looking for where we are seeking for it. Does such a happiness exist even if we are unable to fully understand this by means of a valid cognizer? Nonetheless, we must understand the basics of this. Then if we look at our usual way of proceeding, we can see that this over investments in exterior material entities is due to the fact that our body itself is intimately related with exterior material entities. How is it related?
It is related by the means of food, of vestment, and of one’s Then it is critical that you reflect on these topics from your own side and do not attend teachings as if you were going to a show or a spectacle. You should instead investigate them in the light of the scriptures. Do you understand? Then, without attending teachings like a show, a movie or a spectacle, instead we should reflect and say, well, today Geshe-la said this and see whether this is in keeping or not with what we know. What is precisely the connection between these aggregates of ours and exterior material entities?
Fundamentally, this is rooted in the apprehension of permanence. The apprehension of permanence is evident if we see that those who are 80 are convinced that they will live to 90. Those who are 90 believe they will live to 100. Those who are 100 think they will probably live to be at least 101. This is something which we can recollect.
It is evident that our aggregates, our body depend on food, on clothing and on garb and in dependence on this body, speech and mind are turned outwards towards external physical entities. Then is it appropriate to dwell or to view the world in keeping with this apprehension of permanence? Obviously not. This apprehension of permanence is a mistaken viewpoint. Then as I explained previously regarding the practice of the being of the small scope, through repeated habituation as one’s focus on exterior physical entities dwindles in turn the realizations of the being of the small scope will arise.
Then the more we move towards a fully characterized realization of the path of the being of the small scope, the more in turn our mind will turn away from exterior physical entities. In turn, the coarse afflictions which are connected with attachment to to exterior physical entities will dwindle. And the more these afflictions dwindle, the more the mind will turn inwards. When the mind no longer is distracted towards exterior physical entities but has turned inwards, one has attained the attainments of a being of the small scope and perhaps some of those of the being of the middling scope. Listen carefully and reflect on the doubts, or questions which arise and this will lead to an understanding of the path of the being of the middling scope.
What you should reflect upon is the fact that once one has trained in the path of the being of the small scope in a fully characterized fashion, the mind is no longer distracted towards exterior physical objects but focuses inwards. It is difficult to gain such an understanding in a couple of minutes, fifteen, twenty minutes, even one or two hours. It is four or five hours of reflection which will lead to such an understanding. One should think, well, this is what Geshe-la explained. Is this the case?
And then reflect over it again and again. Then I wonder whether it isn’t the case that we are so distracted by exterior events, 100% scattered in exterior material entities that even talk and thinking about turning the mind inwards makes us dizzy. Something we all understand. And this is why doing retreats is so important. Many of us have received complete teachings on the Lamrim and ideally one would in retreat reflect on the path of the small scope in detail, move upwards through the path of the middling scope and so forth or even engage in deity retreats and the approximation retreats and so forth.
This is very important. Then for those of you who have full time jobs, this is difficult. But those of you who do have some time, it is very helpful to gain a taste of the teachings in this way. Then as one’s attachment to exterior physical objects dwindles, the particularly coarse afflictions which are connected with this, the particularly coarse forms of desire dwindle. There are numerous forms of the afflictions and levels of the afflictions and in turn there are numerous levels of corresponding minds.
As one’s mind turns inward, one begins to gain an experience of concentration or Samādhi. Generally speaking, there are two obstacles to the generation of concentration, respectively agitation and sinking. Agitation here is the main obstacle we face. It is what constantly distracts the minds outwards towards objects of desire. This is something which can best be experienced in retreat.
Clearly, if you have full time jobs, this is difficult. This is the way it is. And therefore, the agitation which distracts the mind outwards in turn gives rise to the coarse afflictions which I mentioned such as anger, jealousy, envy, competitiveness and so forth. In retreat, when we examine what the source of these afflictions are, we can see it is aggregates of maturation of this life and the relationship we experience to parents, to relatives, to friends and so forth, which turns the mind outwards and gives rise to anger, to competitiveness, to envy and so forth. The mind therefore must be brought inwards.
And then through understanding the verses of Je Tsongkhapa, if one does not reflect on the truth of suffering, the wish to strive for liberation will not arise. One will see that if the root of the coarse afflictions are these aggregates of maturation, progressively a relinquishment of these which leads to liberation will arise. And therefore, the issue of the identification of cyclic existence arises. When we reflect on the aggregates of maturation of this life, in other words, this life, and ask ourselves what precisely this life, what we now call at times this time, this existence might be and where it might come from, we can see it probably arises from causes and conditions. And these causes and conditions lead us to the notion of previous existences.
And this in turn leads us to cycle through the 12 links of dependent arising. This is not easy. And for this reason, you will have to listen carefully. Then when you don’t understand something, write it down in your notes and ask questions after. This is the way to progress.
Otherwise, if you do not ask what you cannot understand, you will remain in a state of inertia. Do you understand? And therefore, when we refer to the karmic result, this is a result which arises from karma and affliction. Affliction is actually that which motivates the accumulation of respectively virtuous and non virtuous deeds and in turn it is craving which leads these to maturation. Then this karma which in turn gives rise to afflictions can be traced back to beginningless ignorance.
So in dependence on ignorance, in other words grasping at a self. The afflictions which give rise to respectively virtuous and non virtuous deeds occur and in dependence on these virtuous and non virtuous deeds are accumulated. What should one therefore do? In this one life, one should put an end to them. If we do not do this, then the virtue and non virtue which is accumulated to the power of the afflictions will impel in turn another life and the cycle will continue.
And therefore, after restraining the non virtues which one wishes to engage in under the power of the afflictions, eventually one will be able to train in the view of selflessness which acts as an antidote to ignorance. And therefore, what we should reflect upon at present is the boundary between the path of the being of the small and of the middling scope and the process of transition or movement from the state of the being of the small to that of the middling scope which hinges on the recognition of the faults or the defects of cyclic existence. Therefore, cyclic existence must be identified. Then ideally, one will gain realizations, in other words, experiences of the path of the being of the small and the middling scope. And if this is not possible, at the very least, once you get a sense, this is what the path of the being of the small scope is.
This is how it leads to the path of the being of the middling scope. This is actually what cyclic existence is. These are the faults of cyclic existence and this in turn will lead to a striving for liberation. And therefore in the context of the generation of the motivation, we should first reflect on the process of transition from the path of the being of the small scope to that of the being of the middling scope. And then reflect on the object of abandonment of the path of the being of the middling scope which is cyclic existence.
We should identify clearly cyclic existence and the defects of cyclic existence and in dependence on this understand that the means to abandon cyclic existence is the wisdom which realizes selflessness. At this point, generate the motivation to listen to these teachings on Lamrim to foster such a wisdom. Let us generate the motivation at present. Then don’t rush in the generation of the motivation. I have just explained this so it is fresh in your mind.
Go through these lines of reasoning. Then from my side, I have no means of knowing what you’re doing in your heads. Maybe you’re outside all along, but try to concentrate. So in the context of the path of the being of the middling scope, one must explain the noble truth of suffering which is none other than cyclic existence. After Buddha Śākyamūni manifested the attainment of full enlightenment, the first teaching he gave to the circle of five was a teaching on suffering, on the noble truth of suffering.
So as far as cyclic existence is concerned, as says in Uttaratantra, it is the abode and that which is to be known in opposition to the noble truth of the origin of suffering explained a little bit later. And in this context one must engage in what is known as the three trainings. The training of ethics or Śīla, the training of concentration or Samādhi and the training of wisdom or Jñāna. Our present state is one where our mind is completely oriented outside. Our mind is distracted outwards by the afflictions and the goal of ethics is to turn the mind inwards.
There are numerous ethics in this context. There is the ethics of the abandonment of the 10 non-virtues, the bodhisattva ethics, tantric ethics and so forth. But in our context as beginners, it is the ethics of the abandonment of the 10 non-virtues which is referred to. Once one has trained in this ethics and the mind has been turned inwards, at this point it can be stabilized through the practice of calm abiding or concentration. Then I will not add anything more tonight.
We will take questions at present. Only one question per person, please. And when everyone has asked their question, those who have second questions can ask them. And when you ask questions, please ask concise and clear questions. Then all of us will understand and I will understand as well.
If you’re asking about the antidotes to anger, there are numerous antidotes to anger explained in Śāntideva’s Bodhicaryāvatāra as well as in Je Tsongkhapa concise Lamrim. The foremost of these are forbearance, love and so forth. Mhmm. Mhmm. No hurry.
You know? Ground. Not really. All beings have the capacity to turn their mind inwards. When you are thinking thinking about that which actually is generated by the afflictions and in turn gives rise to virtuous and non virtuous behavior.
Now it is through restraining from this that one can prevent from accumulating further karma. When we are referring to Karma in this context, we are referring to the means of preventing the engagement in the 10 non-virtues. In other words, an ethics of the abstention of the 10 non-virtues. If however you mean by karma karmic imprints then that is appropriate. Some people have the karmic imprints to turn their mind inwards.
There are numerous forms of karma. There is karma which matures in this life, karma which matures in the next life, karma which matures in a future life other than the next life and uncertain karma. If from your side you apply the four forces to these harmful thoughts then the karma which they have produced becomes uncertain karma. That is a good question. The way one accumulates virtuous deeds under the impetus of the afflictions is for instance when one engages in an ethics of the abstention of the 10 non virtues and one is actually motivated by beginningless ignorance.
In other words, the apprehension of the self. If one for instance thinks I will abstain from the 10 non-virtues so as to attain myself a higher rebirth in a future life, then one is engaging in virtuous deeds under the power of the afflictions. Then for beginners such as ourselves, this I, I, I is none other than an independent I. And when we say if I engage in virtuous deeds, I will be reborn in a higher rebirth, It is none other than the ignorance grasping at a self which shouts. Likewise, when we say if I engage in non virtuous deeds, I will be reborn in the lower realms.
It is also under the impetus of the ignorance which grasps at a self. There were numerous objects of abandonment. For instance, for the path of the being of the small scope, the eight worldly dharmas are an object of abandonment, but so are also the vanities of this life. Then for the path of the being of the middling scope, for being such as us in general, it is really cyclic existence which is the object of abandonment. All our afflictions are cyclic existence.
And obviously if we summarize all of the afflictions, at their root they are rooted in ignorance. And from the standpoint of the Prāsaṇgika school, this is the grasping at a self. This is actually the root, but in reality, all the afflictions are objects of abandonment. They are cyclic existence. You know?
The knee and then? It is difficult for beginners, ordinary beings such as ourselves to ascertain ultimate happiness. In other words, liberation through a valid cognizer. There is however no definiteness in this matter. It is not the case that it is impossible for every single ordinary being to ascertain liberation with a valid cognizer.
So Doctor Kitova’s question is how is it or by which mechanism do Ārya Bodhisattvas reincarnate in cyclic existence? Then Geshe-la’s answer is that Ārya Bodhisattvas from the end of the first ground by the time they enter, in other words, the path of meditation after having completed the path of seeing no longer reincarnate except through the power of love and compassion. Since one cannot discern within their mind stream a craving or appropriation which are the links necessary for reincarnation for ordinary beings. Then the various monastic textbooks disagree in this respect.
Other textbooks assert that the impelling karma for such reincarnation is present and is activated by love and compassion. Jetsunpa Chökyi Gyaltsen’s monastic textbooks assert that it is the karmic imprints which are activated by love and compassion. As is ascertained in Dharmakīrti’s, those who are bereft of desire reincarnate under the power of empathy or of karma. Then this topic arises in the context of the second section, Kapa Nipa of the perfection studies where the issue of whether the four aggregates of Bodhisattvas who reincarnate under the power of love and compassion are contaminated or not. It is a difficult topic.
And the way one debates about this is that one debates how precisely a Bodhisattva on the path of preparation can hope to attain the path of seeing since the form aggregate of the bodhisattva on the path of preparation at that time is a contaminated form aggregate. When you are cleaning, you should reflect on your five contaminated aggregates. In other words, contaminated form aggregate, sensation aggregate, discrimination aggregate, compositional factor and consciousness aggregate and reflect on their defects. After reflecting on their defects, a wish to abandon them, to be free from them will arise. You will then investigate in dependence on what these contaminated aggregates arise.
They arise in dependence on causes and conditions which are none other than the afflictions which can be traced back to ignorance. If you think in this way, most of the links of the 12 links will have been covered. Can I reformulate your question in technical terms? So your question is how can we ascertain whether the noble truth of cessation, the third noble truth exists or not? Then in technical terms, then after observing our aggregates which are contaminated and realizing their faults, the wish to understand the origin of these aggregates arises.
One sees that these aggregates arise from causes and conditions. The causes and conditions of the aggregates are the afflictions. The afflictions themselves have causes and their ultimate cause is ignorance. Not any ignorance but the ignorance which apprehends the self as truly existent. Then one must study in detail the mode of apprehension and the mode of abiding of this ignorance in various treatises over a long time.
And after understanding that this ignorance is a mistaken mode of apprehension, ask oneself if there is an opposite mode of apprehension which is a correct mode of apprehension which can counter it. This is the wisdom realizing selflessness. So meditating on the wisdom realizing selflessness, one causes the ignorance apprehending a self to dwindle and disappear and that state of abandonment of ignorance is the noble truth of cessation. As Je Tsongkhapa says in his Condensed Meaning of the Stages of the Path, without putting effort at reflecting on the noble truth of suffering, the wish to be liberated will not arise. So you must analyze this and investigate cyclic existence.
cyclic existence is not a difficult topic. It is not just this body. It is anger. It is desire. It is competitiveness.
It is envy. Do you understand? Really? So in the text, definitions such as cyclic existence is a continuum of the contaminated aggregates are given. But an easier way to understand it is to say that cyclic existence is the sum total of our afflictions in our present state.
Then to say that cyclic existence is this body of ours at present, that is a rather difficult position to defend. Do you understand? Do you understand? You understand? Me an instance of cyclic existence.
Yeah. No. All good. Sorry. You give numerous instances.
Could someone else give a very summarized instance of cyclic existence? Which form? Minus what? Or five? Yes.
That is a good example. Give clear example of the cyclic existence. It is all pervasive suffering which is cyclic existence. So cyclic existence is actually intimately related to ourselves. You are not able to make the difference between cyclic existence and the one who is in cyclic existence.
The one in cyclic existence. The one who is in cyclic existence. Yes. Yes. You’re speaking of past and future lives that connects with cyclic existence.
You were speaking of past and future lives that connects with cyclic existence. Simple? Yes, that’s the 12 links of dependent arising. It’s all cyclic existence indeed. J.
B. K. Will give us a concise example. The karma and afflictions within one’s continuum. Yeah.
Within what you say, yes. Grasping at a self is cyclic existence, the first. Everything arises from that. So it is good that we have covered these topics and it would be good if we reflected on them at present.
Key terms in this teaching
- bodhisattva jang chub sem pa (Tib)
- One who possesses bodhicitta. LYWA
- contaminated aggregates zagchä kyi phung po (Tib)
- The aggregates of an ordinary being that are contaminated by the seeds of delusion and therefore pervaded by suffering because they are controlled by delusion and karma. LYWA
- cyclic existence samsara (Skt); khor wa (Tib)
- The six realms of conditioned existence, three lower - hell, hungry ghost and animal - and three upper - human, demigod and god. LYWA
- lamrim
- The graduated path. A presentation of Shakyamuni Buddha’s teachings in a form suitable for the step-by-step training of a disciple. LYWA
- path of meditation bhavana-marga (Skt); gom lam (Tib)
- The fourth of the five paths leading to buddhahood. LYWA
- path of preparation prayoga-marga (Skt); jor lam (Tib)
- The second of the five paths leading to buddhahood. LYWA
- right-seeing path darshana-marga (Skt); tong lam (Tib)
- The third of the five paths to buddhahood; attained with the direct perception of emptiness. Also called the path of seeing. LYWA
- three trainings shiksha-traya (Skt); lab pa sum (Tib)
- Ethics, concentration and wisdom. LYWA
Definitions adapted from the Lama Yeshe Wisdom Archive glossary, as taught in the Gelug tradition.
Questions answered in this teaching
How can we ascertain whether the noble truth of cessation, the third noble truth, exists?
One begins by observing the contaminated aggregates and realizing their faults, which prompts the wish to understand their origin. The aggregates arise from causes and conditions, namely the afflictions, whose ultimate cause is ignorance: specifically, the ignorance that apprehends the self as truly existent. One must study the mode of apprehension and mode of abiding of this ignorance in various treatises over a long time. Having seen that it is a mistaken mode of apprehension, one asks whether an opposite, correct mode of apprehension can counter it. This is the wisdom realizing selflessness.