Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 90-minute opening of a commentary on Togmé Zangpo’s 37 Practices of the Bodhisattvas, Geshe Jampa Gyaltsen unpacks the first two stanzas. The teaching centers on a key insight: how the direct yogic perception of emptiness—the fundamental lack of inherent existence in all phenomena—becomes inseparably fused with the compassionate wish to benefit all sentient beings. Geshe-la explains why this fusion is essential to bodhisattva practice, shows how Buddhist understanding differs from other traditions in tracing compassion to the elimination of self-grasping, and clarifies what bodhicitta means as the basis of all practice. A Q&A session addresses questions on emptiness, faith in teachers, Buddha nature, and the role of study. For practitioners with some familiarity with Buddhist philosophy.
File metadata (for organising)
File: 37 Practises 3 Jul 2011 – KR.mp3
UUID: 2ff622c0-c759-4bfc-b0dd-45e6de348038
Teacher: Kyabje Rinpoche
Collection: Bodhisattvacaryāvatāra
Date: 2011 (exact day not recorded)
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~3,429
For the sake of all mother sentient beings as vast as space, let us generate the pure motivation to attain full enlightenment which entails a realization of the actual nature of phenomena. So today, Geshe Jampa Gyaltsen will be teaching this text, the 37 practices of the son of the children of the victorious ones. This text was composed by Togmé Zangpo, and the lineage of transmission of this text was received by Geshe-la, both from Khensur Kangurwa and Geshe Rabten repeatedly in the past, and the oral instruction, the direct transmission was also received from his the Dalai Lama. And the author of this text is known as or Mugura in English, actually refers to the name of the homeland, the country of Togmé Zangpo, who lived some 80 years of age, was contemporary with the great polymath. And the epithet of Togmé Zangpo, child of the victorious ones, is to be understood as follows. Child here does not mean child in the physical sense of the term, and the victorious ones refers to victory over the afflictions.
This victory over the afflictions was manifested by Buddha Śākyamūni and all of his disciples are now called children of the victorious ones. In the case of Togmé Zangpo, he is called a child of the victorious ones because training his mind in the four noble truths, which were taught initially by the Buddha, and progressively accustoming his mind to them, he eventually gave rise to that bodhicitta which fulfills the welfare of both self and others, and as a result of this, was called child of the victorious ones. As to the title of this text, the 37 Bodhisattva practices, or the 37 practices of the children of the victorious ones, this title is given in the light of the import or the subject matter of the text, which is a means of training the mind in that bodhicitta, which fulfills both one’s own welfare and that of others, and this is taught in 37 shlokas or 37 stanzas. Geshe-la will rely, has studied many texts on this topic, but will mainly rely on his commentary on the 37 practices of the Bodhisattvas and he has memorized it as well. And if we now take the root text of Togmé Zangpo, which was handed out to you, the first verse of this text reads in Sanskrit, in English, homage to Avalokiteśvara.
Namo here in Sanskrit means I prostrate. Lokiteshvara. Loka in Sanskrit is world. Lokeshvara is the lord of the world. Avalokiteśvara is he who looks upon the world. The word here is in the dative case in Sanskrit.
Avalokiteśvara is in the dative case. It is to him homage is paid. It is to him homage is paid. So the preliminary homage at the beginning of the text, homage to Lokeshvara, or prostration to Lokeshvara, has two purposes. The first is to eliminate interferences or obstructions in the mind of both the composer and the audience, and the second is for the author himself by paying homage to his tutelary deity, Avalokiteśvara, to gain realization of that deity. So we will now pass to the first stanza of this text.
The order of the verse in Tibetan in English is different. Therefore, we will now be looking at the second line. Who although seeing the lack of going and coming of all phenomena? Now generally speaking, there are two versions of this text. One, which is the one you have in your translation reads, although seeing the lack of going and coming of all phenomena.
The other reads, through seeing the lack of coming and going of all phenomena. Geshe-la’s text has, through seeing the lack of going and coming of all phenomena. So the verse, who although seeing the lack of going and coming of all phenomena, bears in the Tibetan the term, which means both phenomena and dharma. Therefore, an introduction must be given to that term. So here the foremost meaning of the term chos, translated in English as phenomena, is the totality of what is perceived, in other words phenomena.
It is not the second meaning of the term dharma from within dharma and worldly activities. This is secondary. The second meaning of the term dharma, dharma from within dharma and worldly activities, is that meaning of dharma where dharma is applied to tame or to subdue the mind. Now regarding the second meaning of the term dharma, generally speaking in this world there are two categories of beings, those who accept a dharma and those who do not. Within those who accept there is a subdivision between those who accept by view and those who do not accept by view.
Those who accept by view include Christians, the Jewish, the Muslim, the Hindus, and so forth. In every single case, these dharmas can give rise to love, to compassion, and to empathy. So they are all identical in that respect. And worldly are all similar in generating the qualities of compassion, love and faith. Nonetheless, they are different in understanding what these qualities arise from.
Buddhists are probably unique in understanding that these qualities arise from the elimination of self grasping. Apart from the presentation in the Buddhist scriptures, there is no tradition which teaches that our immemorial suffering is due to a mistaken view, a wrong view, which arises through apprehending the nature of phenomena wrongly. This wrong view is to be countered by an authentic view, is not discordant with the meaning of the sutras.. One can be called a Buddhist practitioner from two viewpoints, either from one viewpoint, which is the best, which is giving rise to these qualities of faith, compassion, and empathy based on a valid cognizer, which gives rise to that wisdom, understanding the nature of phenomena in concordance with sūtra, or alternatively, if one is incapable of doing so through merely giving rise to them on the basis of scripture. So when we speak of Buddhism in Tibetan is inner Dharma.
That is the meaning of interior Dharma. So generally speaking, there are three subdivisions of Buddha Dharma into Buddhist science, Buddhist view, and Buddhist practice. Regarding Buddhist science, Buddhist science is the explanation of the nature, the actual mode of abiding of phenomena. The Buddhist view is the generation of renunciation and so forth upon that basis, and Buddhist practice is the generation of realization through practice upon that basis. And specifically, what is referred to after this introduction into Dharma by true Dharma is that inseparable fusion of the wisdom realizing single pointedly emptiness with its object, which is the emptiness being realized in the same way as water is mixed with water.
Therefore, the meaning of the first verse in Tibetan, which is in the middle of your English text, who although seeing the lack of going and coming of all phenomena, refers to phenomena’s fundamental unity from the standpoint of being perceived by this wisdom which single pointedly realizes emptiness and which is fused with its object, emptiness. And therefore, the conjoined meaning of the two last verses in our first stanza, who although seeing the lack of going and coming of all phenomena endeavors one pointedly to benefit sentient beings, is that within that yogic direct valid cognizer, which perceives single pointedly the emptiness of all phenomena, and is inseparably fused within that emptiness. The mind of compassion which endeavors one pointedly to benefit sentient beings arises. It is impossible for beings who have not attained the state of full enlightenment to fuse in this way both the direct yogic perception of emptiness and the subsequent cognizer, subsequent to this realization, in a single pointed effort to actualize the benefit of Who is endowed with a yogic direct perceiver realizing emptiness, which is able to perform the same activities as the subsequent perceiver, none other than our spiritual teacher, who is seen here as identical with or hence the two first verses of the stanza, I always respectfully prostrate with my three doors to the excellent teacher and protector In these two first verses, always means that this is continually done throughout all three times.
Prostrating with one’s three doors refers to the three doors of body, speech, and mind through which all activities are performed. So what do we mean here when we speak of prostration with the three doors of body, speech and mind? Bodily or physical prostration is to physically prostrate as a sign of respect to Ārya Avalokiteśvara. Verbal prostration is to utter praises to Ārya Avalokiteśvara. Mental prostration is to generate mentally veneration for Avalokiteśvara.
Mhmm. And perform offerings as well. You could recite the three offerings. The following stanza, The perfect Buddha is the source of all temporal and ultimate happiness, arise from having accomplished the holy Dharma, as accomplishing that also depends on knowing its practices. I shall explain the practice of Bodhisattvas is the pledge to compose the text.
In the first verse, the perfect Buddha is the source of all temporal and ultimate happiness. Happiness is twofold, contingent and ultimate. Contingent or short-term happiness is our happiness within this life. Ultimate or in future lives, ultimate happiness refers to attaining liberation or full enlightenment. And here, these two fold happiness, contingent happiness referring to happiness in this life, and ultimate happiness referring to the happiness of liberation or full enlightenment, find their source in what?
They find their source in that fully enlightened Buddha which is endowed with the four bodies. It is impossible to attain the state of full enlightenment, independence exclusively on prayer and on faith, as is indicated in the second verse of this stanza, arise from having accomplished the holy dharma, the attainment of the state of full enlightenment endowed with the four bodies is only possible through training one’s mind in an understanding of the Four Noble Truths and the Six Perfections which the Buddha extensively and irreproachably taught. And this verse, arise from having accomplished the holy Dharma, not only indicates that one attains full enlightenment through the practice of the Dharma, it also indicates that both oneself and all other beings are endowed with the Buddha nature. What is understood here by the Buddha nature or with a strict transition from Tibetan to Buddha nature. The Buddha nature here is twofold, composite and non composite.
The composite Buddha nature can be understood correctly enough by positing it as that mind with which we have been reflecting since beginningless time. What precisely is meant here when we speak of the Buddha nature as none other than the mind? We can understand that if we take the example of anger. Anger, for instance, when it arises, can lead, let us say, to violence within the family. This violence within the family is a great fault and the antidote to anger must therefore be applied.
The application of the antidote to anger enables the purification of anger. Many of us at present in this room meditate. We know when we meditate that through meditating on renunciation, on bodhicitta and so forth, progressively over time, the mind improves. This improvement of the mind is a clear indication that all of us have within us the Buddha nature. The second verse in Tibetan ends with the term in addition, te yang, which is not translated in in English.
The teyang here or in addition refers to the sum total of the teachings of the Buddha extending from the four noble truths to the six perfections and so forth. The following verse, as accomplishing that also depends on knowing its practices indicates clearly that the realization of these states can occur easily and comfortably only if one has first studied and understood them. In keeping with what was explained previously, in as much as that bodhicitta which strives to actualize one’s own will and that of others, is fundamental to practice. The final verse of the second stanza indicates that Togmé Zangpo is going to explain bodhicitta. In other words, the practice of the Bodhisattvas.
So putting to the side the practices of the beings of small and middling scope, the focus of this text is on the practice of the being of great scope. The first stanza is the homage of Togmé Zangpo to Ārya Avalokiteśvara, and the second stanza formulates the subject of the treatise, which is none other than bodhicitta. So we are most fortunate to have in this temple a statue of Ārya Avalokiteśvara. This is a very favorable omen for this teaching. Generally speaking, all of the teachings on compassion, which would be expounded, we owe to the kindness of the guru Avalokiteśvara, whose mind comprises these teachings, and Geshe-la will do his best to explain them in the forthcoming weeks.
However, he will stop here for today since two stanzas are appropriate to begin with. So generally speaking, in as much as great compassion is a state of mind, it is not visible. Yet, great compassion when it takes physical shape manifests in the form of Avalokiteśvara, and in that sense in this world we can say that we have encountered him. So this will be it for today. And Geshe-la is open to your questions, and then we will have prayers.
So if you have questions, Geshe-la will take two or three questions. Yes, Pamela. Pamela. So this verse refers to emptiness, and here, the yogic direct perceiver, which directly perceives emptiness, is fused with the object emptiness which it perceives in the self same way as water which is poured into water are fused and are inseparable. No difference can be posited.
And therefore, in this context, at that time, there is neither conceptuality nor elaboration. It’s a question. Thank you. Well, it’s because the other is ortho. So there are indeed two recensions.
Geshe-la’s text reads because or from. Our text here reads although. Both are valid. They have, however, different meanings. The verse in Geshe-la’s text because or from means that actually it is because one has realized emptiness that thereby one understands the fundamental equality of all beings in fearing suffering and wishing for happiness.
And on this basis one is able to give rise to bodhicitta. On the other hand, the alternate reading which is although indicates actually it is within the context of the realization of emptiness that the subsequent, the state of subsequent attainment arises and this state of subsequent attainment is the state of great compassion. And ordinary beings, before they attain the state of full enlightenment are unable to realize emptiness with the conventional mind of bodhicitta. It is only upon attaining full enlightenment that such a mind does indeed realize More questions. If you have any questions, feel free to ask them.
Yes? So, how to understand and how to give rise to faith in one’s root guru here, is to initially reflecting on our Dharma disposition before we met the spiritual teacher. And then after that, through reflecting regularly on his teachings, as we see the qualities increasing within our mind, our faith in the teacher who imparts these teachings will naturally increase. Good question. Very good.
So that’s an excellent question. Generally speaking, all teachings regarding the generation of faith, love, and empathy are present in all the religious traditions, Christianity, Islam, Buddhism, so forth. The uncommon feature of Buddhism is that the importance given to faith initially is given because the goal of that faith is to enable that wisdom which realize emptiness, independence of the teachers teachings to arise within the mind. Honey? Yes.
Could you reformulate your question? So there is no definiteness about the realization of emptiness leading to bodhicitta. For instance, we have the Shravakas and the who have realized emptiness and yet do not generate bodhicitta. The root of bodhicitta is great compassion, and generally speaking, there are two ways to give rise or two sequences for the realizations of emptiness and of bodhicitta. Practitioners of sharp faculties, who are of sharp faculties initially realize emptiness and on that basis give rise to bodhicitta, while practitioners of lesser faculties, duller faculties, initially give rise to bodhicitta and on that basis give rise to the realization of emptiness.
There are two roads. Venus. Venus. Very good question. Geshe-la does not know you all by name.
Pamela. Pamela. Sylvia, Carol, Pamela. Then he will train with So your if there are more questions, then he will become more familiar. So ask questions for Geshe-la to know your name.
Yes. Very good. Yes, he didn’t explain it. So indeed, the Buddha nature is divided into two. The Buddha nature, which is a composite phenomenon, and the one which is a non composite phenomenon.
The first Geshe-la explained to be the nature of the mind. This is actually what acts as a cause for the Buddha bodies, which are composite phenomena, but there is a second one, which is the non composite Buddha nature. This gives rise to the parinirvāṇa of a Buddha, and this is none other than the actual emptiness of our mind. That’s a very good question. And Geshe-la says you have a very sharp mind, the mind of a scholar.
Marvell, question? So what is meant by Buddhist science, the Buddhist view, and Buddhist practice, is as far as Buddhist science is concerned, an in-depth study of the Buddhist teachings. And in dependence on this one gives rise to the Buddhist view, which is fundamentally the three principles of the path. The view of renunciation of bodhicitta and the view of emptiness. This, however, must not merely be something one thinks about intellectually, it must be lived, and this living within oneself occurs through repeated habituation.
Habituation. Well, Question? Very good. Yes. So the oath or the pledge of Avalokiteśvara is not to cease manifesting the natural, his body, is a natural manifestation of compassion for the benefit of all beings until the lower realms, the hell realms, the realm of the pretas and the animal realms are completely emptied of their denizens.
Therefore, we selves, if we practice Avalokiteśvara, will naturally eventually encounter him, experience him. Yeah. Good question. Yes. Subdivision between worldly activities and the practice of Dharma, what is referred to in the broadest category of Dharma is anything which leads to the betterment of the trainee.
He met you at Sera, he remembers. When you came with So that is a principal point in the difference between Dharma and non Dharma. Dharma is what is focused on a future life or future lives, principally. Any other questions? Yes, Melissa?
They are not identical within the mental continuum of a Buddha. In other words, the mind which realizes emptiness and great compassion are different. Yet, every instant of the realization of emptiness within the mental continuum of a Buddha gives rise and can give rise to great compassion. Likewise, every instance of great compassion within the mind of a Buddha can give rise to the realization of emptiness. That is the difference between the mind of a Buddha and the mind of an ordinary being.
Very good question. You want it now? Melissa. Melissa. Thank you.
So the goal of a bodhisattva is the attainment of full enlightenment for the sake of all sentient beings, and the basis on which bodhicitta is generated is the bodily basis of a human being. It is very difficult to generate bodhicitta on any other basis. It is said in Candrakīrti’s Madhyamakāvatāra that to obtain the bodily basis of a human being, the pure ethics which is an abandonment of the 10 non virtues must be practiced. To practice this pure ethics which is an abandonment of the 10 non virtues, one must focus on future lives. Otherwise, it is not possible to practice ethics.
Therefore, the focus on future lives is not incompatible with the practice of a bodhisattva. Geshe-la would like to thank you for your questions, which were very informative for him and led him to considerable personal reflection. So, Geshe-la, I would like to thank you, and we will meet regularly. If you study regularly, all of us will improve. Thank you.
So one of my Tibetan students, Shayan has very kindly volunteered to take notes of all of Geshe-la’s teachings on her computer during the teaching. These will be transmitted to Marlon who is in charge of transcripts and we will have regular transcripts available for Geshe-la’s teaching every Sunday thanks to the kindness of Shaya and of Marlon. Thank you very much.