Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 90-minute commentary on emptiness, Kyabje Rinpoche walks through how phenomena lack inherent existence, using concrete examples—cup, watch, chariot, prime minister—to show how things function yet lack independent being. He begins by grounding the teaching in bodhicitta, reversing self-cherishing so others’ welfare becomes paramount. He then explains the meditative path: how calm abiding and analytical insight work together. The central paradox—that things are not nonexistent, yet do not exist as they appear—he resolves through dependent arising and conceptual imputation on a valid basis. He concludes by situating this understanding within the Bodhisattva path of method and wisdom, and the Tantric vehicle. Pitched at practitioners already familiar with the Lamrim and Bodhisattva framework.
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File: 2013-11-27 – KR.mp3
UUID: 88b1b2bf-b4fe-4327-b6da-a27d20fcee60
Teacher: Kyabje Rinpoche
Collection: Emptiness
Date: 2013-11-27
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~4,219
As I said, do not focus on your own welfare, focus on the welfare of others which are as vast as space. The meaning of this prayer is as follows, since beginningless time, we have exclusively focused upon our own welfare and well-being and have accomplished neither. At present, through focusing exclusively on the welfare of others, we shall accomplish as well our own welfare and adventitiously, we shall also accomplish other qualities such as forbearance and so forth. Then the essence of this passage is that one’s own self is hateful and others are to be loved and appreciated. We behave in exactly the opposite way, trying to attract all the good things of life for ourselves and trying to pass on all the problems to others.
And therefore to accomplish one’s own welfare, one must accomplish the welfare of others. When one accomplishes the welfare of others, one’s own well-being is accomplished adventitiously or secondarily and this is something which Je Rinpoche has said over and again. In our cases, however, through beginningless habituation, we cherish ourselves more than others. This is something which must be reversed and instead of merely cherishing one’s own relatives and family, one should think that one’s own relatives, one’s own family, one’s friends, one’s enemies are all identical, are all equal in their kindness to us. Since beginningless lives, they have been kind to us and we are merely unaware of their kindness.
If there is great benefit in dispelling the suffering of one sentient being, how much more so would be the benefit of dispelling the suffering of all sentient beings. These are the advantages or the qualities of bodhicitta which have been explained in previous teachings. And therefore, we should listen, teach and meditate on Dharma with the motivation. I wish to place all sentient beings in the state of unequaled and full happiness but am at present unable to do so. For this I must attain the state of full enlightenment.
Let us therefore meditate meditate as follows. I wish to set all sentient beings in the purest and unequal state of full bliss. I am at present unable to do so. Let me therefore attain the state of full enlightenment so as to be able to do so. So we have reached Stanza 25 of the Canticle of the Stages of the Path.
Through single pointed habituation, concentration will be established. What need is there to say that individual investigation analyzing appropriately dwells as well unwaveringly and with utter stability on the mode of being. Wonders are those who strive at establishing a union of calm abiding and insight after beholding the generation of concentration. I as a yogi have practiced thus, you too, who wish full liberation should practice likewise. Meaning of the three first verses of stanzas 25 is that, while it is indeed appropriate to cultivate concentration and specifically to cultivate calm abiding or śamatha as pointed out in the first verse.
So single pointed habituation, concentration will be established. Nonetheless, this is insufficient as is pointed out in the two following verses. What need is there to say that individual investigation analyzing appropriately dwells as well unwavering unwaveringly and with utter stability on the mode of being. The mode of being here refers to the mode of abiding of entities. Therefore, one must initially generate calm abiding, then on that basis generate a calm abiding focused on emptiness and on that basis generate an insight which analyzes emptiness then training in the inseparable union of calm abiding and insight.
In the third line of stanza 25, words as well and unwaveringly and with utter stability on the mode of being, the mode of being here refers to the mode of existence of phenomena, in other words, emptiness. This emptiness is, something which must be ascertained and it must be ascertained through reasoning. There are numerous lines of reasoning which establish emptiness such as the reasoning of interdependence of the diamond slivers and so forth. However, in every single case what happens is that we subscribe to the mode of appearance of phenomena and consider that phenomena actually exist in the way in which they appear to us. This is not the case.
They exist as mere conceptual and nominal imputations on a basis. And therefore, when we analyze the actual mode of abiding of phenomena, we find that phenomena do not exist in the way in which they appear. This does not mean that they are nonexistent. Should we say that they are nonexistent, we would fall into the extreme of nihilism. If we were to take for instance examples such as the cup, the watch, or for that matter, the example which is traditionally used in Buddhist scriptures, which is a chariot.
We can see when we analyze that the cup does not exist in any one of its parts nor is it the collection of its parts. Likewise, the clock or the watch does not exist in any one of its components nor is it the mere collection of the components. Otherwise, if we saw the mere collection of components, we would see the watch and this is not the case. Nor traditionally is it said that a chariot exists within its parts. And this is why it is said that since the chariot does not exist in any of its constituent parts, it lacks inherent establishment.
This is a case not merely for chariots, but for the totality of basis of establishment, in other words of phenomena, all the way from our aggregates to the omniscient mind. There is not one single phenomenon which is endowed with inherent existence. Then should one say, well if phenomena are unfindable within their components then they are totally non existent, this would not be the case. Phenomena exist and they exist as mere nominal and imputations. They exist as mere nominal and conceptual imputations by a valid cognizer which imputes them upon a basis of designation which is also established by a valid cognizer.
If this were not the case, anything could be imputed upon anything else and we could say that human beings are horses or horses are human beings, which is not the case. So, this is a case for instance for a cup, a cup can only be imputed on a base which is a valid base for the imputation of a cup. Likewise, to take a more contemporary example, with presidents or prime ministers, a prime minister can only be imputed on a basis of designation, which is a valid basis of designation for a prime minister. In other words, a person who is able to perform the function or the activities of a prime minister. I, myself, for instance, would be an inappropriate basis of designation for the imputation of a prime minister since I would be unable to do the job of a prime minister.
Then it is not sufficient for a person to be a valid basis of designation for being a prime minister for instance, just as for instance, it would be insufficient for me to say of an arbitrary person, this person is a prime minister, in addition to being a valid basis of designation for prime ministership, such a person must have been designated by a consensus, in this case, the democratic consensus, and must have been chosen during elections. Then the combination of a valid basis of designation and imputation by a valid, designator defines the prime minister. It is however not sufficient in such a process for there to be a basis of designation which is valid and a valid cognizer which imputes prime ministership upon this basis of designation. In addition, such a person must be renowned to the community as a prime minister. In addition, such an imputation must not be harmed by other valid cognizers.
If for instance, I say to Ilya, over there on the mountain there is a man and Ilya appears in this distance and it looks like a man, but someone else shows up and he says, actually that isn’t a man, it is a pillar of stone and we both look carefully and see that it is a pillar of stone, then the imputation of man upon this object is harmed by other valid cognizers. In addition, there must be the reasonings which establish the existence of emptiness within the continuum of a being who makes such an assertion. So if we take the instance of the person who points out the human being or the pillar of stone which looks like a human being in the distance, those lines of reasoning establishing the existence of emptiness are absent within the continuum of that person because that person is unable to say that pillar which is akin to a human being in the distance, it follows that it is empty of true existence because it is dependently arising. He is or she is unable to say this. To understand that all basis of establishment, in other words, all phenomena are mere nominal and conceptual imputations is very difficult.
It entails understanding that all objects of knowledge as well as all cognizers of these objects of knowledge are mere nominal and conceptual imputations. This means that on the one hand, they are not nonexistent, but on the other hand, they do not exist in the way in which they appear to exist. They abide between these two states as mere nominal and conceptual existence. This is something which is very difficult to realize and for which it is indispensable to accumulate great merit through training for instance in bodhicitta and so forth. This is difficult to realize, therefore what is the actual mode of abiding of phenomena?
Phenomena abide as dependent arisings, as mere nominal and conceptual imputations which arise in dependence on causes and conditions. The variety of causes and conditions which give rise to them, as well as the variety of causes and conditions which interfere with them. I’ll give you an example of this. We have all gathered in this temple to receive teachings and to have the Dharma explained to us. However, for us to understand the internal layout of this temple, we must have initially gathered within the temple.
If we were to stay outside of the temple and not have gathered within the temple, we could not have a sense of the inner layout of the temple. Our sense of the inner layout of the temple is contingent or depends on the condition of our having gathered in the temple. Likewise, when I myself hear about America, a certain mental image arises in my mind in a function of what I’m told of America, but this is basically empty and meaningless because I have never actually been there, I don’t have the condition for this to arise within my mind stream. Then phenomena exist in dependence on other phenomena on causes and conditions, just as this cup or this vase. If this vase were actually not to exist, in dependence on other causes, conditions or phenomena, then it would just be there all the time without ever having been set there.
Then let us imagine this vase was established from its own side, then this vase would just remain there, nobody could get rid of it, nobody could throw it away, nobody could destroy it, but nobody could also make it because it was established from its own side. If it was established from its own side, it would be impossible to destroy it. In as much as established from its own side, it would have to destroy itself. This is obviously not the case. The vase is made of iron and so forth, it is therefore contingent or dependent on iron and its components.
This is however not the case, all phenomena without exception are dependent arisings and this is the meaning of the term emptiness. When we say that phenomena are empty, we mean that on the one hand they do not exist as they appear to exist, they do not exist inherently or as true establishments, but on the other hand they do exist as dependent arisings which are as imputations, mere nominal conceptual imputations which are able to perform functions. For this reason, it is said that phenomena are not true but that one must rely upon their being dependent arisings. The following, two stanzas, stanzas twenty-six and twenty-seven, are as follows, praised be those who go beyond the banner of the science of the conquerors through the union of method and wisdom after meditating on the emptiness of space like equipoise and the emptiness of illusion like subsequent attainment, realizing that it is a system of the fortunate not to be satisfied with the biased path I, the yogi, have practiced thus, you too who wish for liberation should wish to act thus. Having generated just that shared path necessary for both the causal and the resulted supreme paths of the great vehicle, that reliance on utterly perfect instructions after having entered the ocean of the collections of tantra in reliance on a lord of erudite navigators has made this attainment of leisure and endowment meaningful.
I, the yogi, have practiced thus. You too who wish for liberation should wish to act thus. So, Stanza 26, third line on the emptiness of space like equipoise refers to a reliance on emptiness itself, which is akin to space. Whereas the fourth line of stanza 26, the emptiness of illusion like subsequent attainment refers to the appearance of phenomena like an illusion which is akin to our experience of a show on television. Whereas the second line of stanza 26 through the union of method and wisdom refers to the union of the method component of the path, in other words, bodhicitta and the wisdom component of the path, the wisdom realizing emptiness, which leads to the attainment of the banner of the science of the conquerors.
These lines refer to the practice of the six perfections by the great Bodhisattvas. The bodhisattvas practice the six perfections both during meditative equipoise and during subsequent attainment. During meditative equipoise, nothing whatsoever appears to the mind of a bodhisattva in meditative equipoise on emptiness. Whereas during the state of subsequent attainment after the session of meditation, all phenomena appear but they appear like illusions. This illusion like appearance of phenomena is the context within which the practice of the perfections occurs.
Then after having arisen from meditative equipoise within the state of subsequent attainment, Bodhisattvas engage in the practice of the perfection such as generosity, ethics, forbearance, enthusiasm and so forth, within the context of illusion like appearance. In our own cases, we neither have bodhicitta nor do we have the realization of emptiness. So while we are unable to do this, nonetheless it is profoundly meaningful for us to engage into practices and meditations as close to this as we can, since this is of great benefit in implanting karmic imprints for the future. The following two lines realizing that it is a system of the fortunate not to be satisfied with a biased path refers to the practice of the Bodhisattvas. Biased path in this context refers to not relying exclusively on bodhicitta at the expense of the realization of emptiness nor focusing on emptiness at the expense of the practice of bodhicitta nor for that matter focusing on any one aspect of the path such as impermanence at the expense of the others.
The following stanza, stanza 27 we have read already, it refers to the practice of the Mantrayāna within the twofold division of the Mahāyāna into the Sūtrayāna and the Mantrayāna. The Pāramitāyāna is part of the Sūtrayāna and the Mantrayāna is referred to here. The meaning of this stanza is as followed, the first two lines having generated just that shared path necessary for both the causal and the resultant supreme paths of the great vehicle is to be understood as follows, the causal path of the great vehicle refers to the Pāramitāyāna, the resultant path of the great vehicle refers to the mantra or the Tantrayāna. The shared path in the first line underlying these, which is necessary before engaging in the practices of the resultant path refers to training the mind in bodhicitta, in emptiness, in renunciation and so forth. in dependence on these, one relies on the perfect instructions in line three, which refer to initiation and to instruction, in other words, empowerment and instruction, and enters into the ocean of the collection of tantras in reliance on a lord of erudite navigators, which refers to the spiritual teacher bestowing initiation.
The Sūtrayāna is subdivided into three subdivisions, the Śrāvakayāna, Pratyekabuddhayāna and the Bodhisattva Yana, the path of the hearers, solitary realizers and Bodhisattvas whereas the Tantrayāna or Mantrayāna is subdivided into four Kriyā, Caryā, Yoga and Anuttara Yoga tantra. Within the two first subdivisions of tantra, Kriyā and Caryā tantra, a distinction is to be made in a function of their focus on exteriority or interiority. Kriyā tantra focuses mainly on exterior activities, whereas Caryā tantra focuses more on inner yoga. Then within the last two subdivisions of tantra, Yoga and Anuttara Yoga tantra, the distinction is made in these terms. Generally speaking, Yoga tantra focuses mainly on interior yogic activities and Anuttara Yoga tantra is supreme among this.
Anuttara means supreme in Sanskrit. In addition, Tantras are subdivided in a function of the affliction upon which they rely for the purification of this affliction. We have the desire Tantras, the hatred Tantras and so forth and the four tantras. And within the fourfold subdivisions of tantra posted for the desire path, The two first, kriyā and charya, are differentiated in a function of the means in which desire arises. In kriyā tantra, desire arises through observing, whereas in charya tantra, it arises through laughter.
Then the difference between the two latter subdivisions, Yoga and Anuttara Yoga tantra is in terms of an even greater intensification of desire, in Yogatantra through holding hands and in Anuttara Yogatantra through the bliss of union. And therefore through the four means in which desire is generated, we have a fourfold subdivision of tantras. The following stanza, stanza 28, it is for the sake of habituating my own mind and for the sake of benefiting fortunate others as well that I have explained in easy terms the path of utter perfection which delights the conquerors. Through that virtue, I utter the prayer, may all migrators also attain and never be bereft of the worthy path. I, as a yogi, have practiced thus.
You too, who wish for liberation should wish to act thus. This is a stanza of dedication. So this stanza of dedication points out in the first verses, the delight one experiences through having explained the totality of this path And in the prayer of dedication, may all migrators also attain and never be bereft of the worthy path. The worthy path refers to the twin path of the Pāramitāyāna and the Tantrayāna. On the final page, among the supplementary stanzas of dedication, since such an encounter with the teachings of the purest teacher, which refers to Buddha Śākyamūni, is due to the kindness of the guru.
I dedicate this merit as well to all migrators. This refers to all migrators without even one exception, without exception to be upheld by a holy spiritual friend. The following stanza is the prayer of the disciples, whatever the pure field in which it is appropriate for my guru, Lobsang Drakpa, to dwell, whether it be Tuśita or Sukhāvati, etcetera, may myself and others be reborn as foremost among his entourage. Since all of us are disciples of Je Tsongkhapa, it is appropriate for us to recite this prayer. May whoever has seen, heard, or even brought to mind these prayers enact without discouragement the great waves of prayers of the deeds of the conquerors without exception.
And this is an entreaty that all those who have seen, heard or even recollected these prayers should enact the great deeds of the conquerors such as generosity and so forth. The final stanza may be attributed to Je Tsongkhapa. Initially strive greatly at extensive study. In between, may all the systems of the treatises dawn as instructions. Finally, practice always day and night.
All this as well, I dedicate to the spread of the teachings. The first verse here refers to the activity of hearing of which it is said in the Udānavarga through hearing accomplishment, through hearing restraint and so forth. The meaning of this stanza is since few have realized emptiness that in this life and in the next life and in the life after that and so on until we gain this attainment, we shall engage in the activities of hearing, studying and so forth. The second line in between, may all the systems of the treatises dawn as instructions means that until we have gained realization, may whatever we study in these systems of the treatises be applied to ourselves. This is akin to a pledge in which we say, whatever there is to be practiced, I shall practice, whatever there is to be abandoned, I shall abandon.
It is for my own sake that I shall engage in these activities. The final or the third line, finally practice always day and night, means that at the end oneself should practice these teachings day and night. The final line and this as well, I dedicate to the spread of the teachings means that all the merit accrued we dedicate dedicate to the spread not only teachings of the scripture but also of realization. This was composed by Je Tsongkhapa Lobsang Dragpa. So this completes the treatise and for auspiciousness, Geshe-la has recited the first couple stanzas again.
We have completed this teaching on the Concise Stages of the Path and I am delighted that it has gone so well. After receiving a teaching such as this one, we should put it in practice and if we put it in practice and specifically train our minds in kindness, in forbearance, in ethics and so forth, then we ourselves life after life shall improve for that matter in this very life, our situation shall improve. On the other hand, if we do not do this, then in future lives most definitely our situation shall deteriorate, but in this life as well, it shall go down, down and down. And therefore, please practice what was taught. We shall stop here.
I myself was delighted by the way these teachings went and I hope you yourselves enjoyed them as well. Most probably we shall no longer meet in this life as I am leaving permanently for Sera Je Monastery and will not return again to Australia. If however, during your vacations, you are able to visit India and go to Sera monastery, I will be delighted to meet you again. And as for future lives from your sides, if you make the prayer, may I attain the state of full enlightenment for the sake of all sentient beings to lead them to that state, then I myself shall also be making that prayer and we shall probably meet in future lives. And thank you very much.
There will be no questions tonight. Sorry, this is our last teaching for the year and I would like to give a few words, how fortunate we are and that Geshe-la able to give us teaching for in her absence for Geshe Konchog Kyab. So really we like to thank Geshe-la from deep from one’s heart. And also I would like to take the opportunity for to say a big thank you for Ilya, how much Ilya’s worked for us here day after day, week after week, and to translating. Without we are not here.
You know, this kind of you know, we cannot transmit the teaching. So we are very fortunate. And so I would like to thank you for Ilya. And we have a very small gift for appreciation for your hard work. And that’s it.
And So next few Wednesday, we have a discussion. Please come along. And then the December 12, Geshe-la’s leaving and I have not found yet Geshe-la’s exact time, but probably around afternoon, late afternoon. So later we will email you and see what time he’s going to be in the airport, etcetera. And that’s about it.
Yeah. Yeah. So so if you like to those who haven’t been in a long life puja, I’ve got a small talk for you over there. You can take. And then if you like to make a personal offering for Geshe-la and Ilya, thank you very much.
You’re welcome. Okay? Okay. Oh, yeah. Yeah.
Yeah. Yeah. Thank you so much. Yeah. Yeah.
Yeah. Thank you. Yeah. Yeah. Oh, yeah.
Okay. Thank you. Okay. Yeah. Yeah.
Yeah. Thank you, Chris. Thank you. Thank you. Yeah.
Yeah. Oh, yeah. Too far. Take care. Oh, yeah.
Oh, yeah. Yeah. Yeah. Okay. Okay.
And there’s chai. Oh, yeah. Oh, okay. Yeah. Yeah.
Yes. Yes. You. Thank you. Okay.
Yeah. Yeah. Yeah. Okay. Yeah.
Key terms in this teaching
- Highest Yoga Tantra Anuttara Yoga Tantra (Skt); la na mä pä gyü (Tib)
- The fourth and supreme division of tantric practice, sometimes called Maha-anuttara Yoga Tantra. It consists of the generation and completion stages. Through this practice, one can attain full enlightenment within one lifetime. LYWA
- Kriya Tantra ja gyü (Tib)
- The first of four classes of tantra, also called Action Tantra, because it emphasizes external activities, such as prayers, mudras and so forth. LYWA
- Pratyekabuddhayana rang sang gyä kyi thegpa, rang gyälwäi thegpa (Tib)
- The Solitary Realizer Vehicle. One of the branches of the Hinayana. The path of solitary realizers (pratyekabuddhas), practitioners who attain liberation from cyclic existence autonomously without relying on an external teacher or teachings. LYWA
- shamatha zhi nä (Tib)
- Calm abiding; a state of concentration in which the mind is able to abide steadily, without effort and for as long as desired, on an object of meditation. There are nine stages in its development. LYWA
- Sutrayana döi thegpa (Tib)
- The Sutra Vehicle, another name for Bodhisattvayana or Paramitayana; the non-tantric path that encompasses both Hinayana practices such as the thirty-seven wings of enlightenment and Mahayana practices such as the six perfections... LYWA
- tantra gyü (Tib)
- Literally, thread, or continuity. The secret teachings of the Buddha; a scriptural text and the teachings and practices it contains. Also called Vajrayana or Mantrayana. LYWA
- yana
- Literally, vehicle; a spiritual path that leads to an awakened state. The vehicle and spiritual journey depends on the attitude of the practitioner. LYWA
- Yoga Tantra näljor gyi gyü (Tib)
- The third of four classes of Buddhist tantra, literally meaning "union" due to the increased emphasis on internal activities compared with the previous two tantras. LYWA
Definitions adapted from the Lama Yeshe Wisdom Archive glossary, as taught in the Gelug tradition.