Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute opening of the Foundation of Practice series, Geshe Dhawa Gyaltsen begins with a diagnostic question: how do you know if you’ve actually tamed your mind through practice? He describes looking at whether your body, speech, and mind have become more virtuous over time. When practitioners find themselves still struggling, the culprit is usually attachment to this life’s pleasures. From there, he explores the 46 faults associated with bodhisattva precepts, focusing on those related to morality. The teaching covers three categories: abandoning beings in need of compassion, failing to uphold common precepts, and material precepts for ordained monastics. He clarifies when these precepts differ for lay versus ordained practitioners, and when bodhisattvas may transgress certain precepts for the sake of others. Pitched at those who have already received bodhisattva vows.
File metadata (for organising)
File: 01 FoP.mp3
UUID: 791efdd7-8c9d-4d03-88d0-21710e3095fb
Teacher: Geshe Dhawa Gyaltsen
Collection: Foundation of Practice (Geshe Dhawa Gyaltsen)
Date: 1996 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 45.5 minutes
Words: ~2,792
So quoting a line from the teachings of Lama Serlingpa in in one of his mind training teachings, the text known as the Wheel of Sharp Weapons. In the explains saying that the purpose of our virtuous practice or all our virtuous practice, their purpose is to subdue or to tame our mind. So the virtuous activities virtuous are those activities which leads our mind to to virtuous action. So, if one had led one’s mind into virtuous activities, then to see whether one has done right or wrong. Like whether one has led one’s mind to a virtuous activity or not.
How one can find out this is by taking one’s activities of body, speech and mind. So if in the past one’s activity of body, speech and mind is very negative, by leading one’s mind to the virtuous activity, if you find out our activity of our body, speech and mind, if that becomes good, one has led one’s mind to the virtuous activity. So even by by leading one’s mind into virtuous activities, if our if our mind is not still peaceful and not well subdued, that means we haven’t been successful in in one’s practice, like leading one’s mind into virtuous action. So the reason why one is not successful in leading one’s mind into virtuous action is the only thing that because one is attached to the pleasure of this very life, because of that reason that whatever one performs, whatever one perform, yeah, it is mainly done for for that sake. So because of that because of that reason, one one is not successful in leading one’s mind into virtue.
So what we should do to lead our mind into virtuous activities is that engaging in these methods which is accumulating merits and purifying the negativities such as applying the four powers or the four antidotes which is to purify negativities and making request making requesting prayers. So if one is to do this then one again, one become again possible to lead one’s mind into virtuous activities. So it is like one self who knows how much how much one have developed, how much how much development one have make made in one’s mind. So so so if one find out that one haven’t been that successful leading one’s mind to virtuous activities, then that means one is the only reason that is because one is attached to the pleasure of this very life. Since because of that, from now on setting up this motivation that I do these practices for the sake of one another to achieve the full enlightened state.
So setting this motivation and engaging in the practice from now on. So so setting up this bodhicitta motivation, and we do, like, a short meditation, which is we wanna do long meditation because, again, there’s a lot to be explained. So so that in order to lead others to the fully enlightened state, one first have to oneself first have to be free from saṃsāra or achieve liberation oneself. To do that, to achieve that state and lead other to the enlightened state, lead other to the enlightened state, I will listen to the teaching, like setting this motivation and now we do short meditation. So of of the forty six folds, those those folds associated with the with the practice of generosity has been explained.
And today, usually, we’ll explain faults which are associated with the practice of morality. So the this fault also explains as a three main, what to say, points other three main points, which is the of the of the three main points, the first one is So the first of the three, what’s that, mainly associated with the sake of others. So the first one is the faults concerning mainly helping others and all. And then second one is main the faults concerning or mainly associated with the precepts or the vows that which lead the that that which comes out from the, what you call, the or the individual liberation. So so so of the downfalls concerning mainly, for the sake working for the sake of others, which is the of the of the of the the first one is that abandon Like ignoring the object of compassion.
That’s the first one. So which which is abandoning the object of compassion, is ignoring those beings who have broken their vows. So so I want to say, beings which are known as the object of compassion, the first one is being with bad nature or wicked natures. And the second one is that of a being who have broken the precepts or the vows. And precepts or vows concerning like the vows or the precepts or bodhisattva vows or precepts.
If if like, those are the beings who are the object of compassion. And if one is ignore if one is to ignore that them or not to forgive them, then one breaks these vows here. The first fault. Sorry. So in the in the teaching, like being of bad nature or wicked nature are known as those who have committed the five heinous crimes.
So then the second one, like we have broken the vows such as like broken their root or vows of of any of these, like that of the or tantric vows. So Yes. By abandoning these beings, like, such as those who have or ignoring these things, such as those who have broken their vows or those who are known as the bad nature or wicked nature. How one come to break the vows is that as bodhisattvas, a bodhisattva, as a bodhisattva, he or she should meditate compassion towards those beings and especially meditating compassion on these beings such as those who have broken their vows, those who are in great state of suffering. And those who are known as having bad nature.
So these are the object of their compassions. Not, I would say, it’s not like those who are practicing while doing good practice. They are not living purely in the vows. They are not the object of compassion for bodhisattvas. Yeah.
So so then there are some exceptions by ignoring ignoring some things even you don’t commit downfalls, which the exceptions are, for example, in order to like, we’re having the reason because in order to protect many other beings, like ignoring one for the sake of many. If for that reason, if one ignores that being, then again, you don’t receive the faults. And then secondly, if if a being So so again, and if someone who has been kicked out from Sangha community or or if someone is kicked out also from some, like, let’s say, some groups, then, like, abandoning or ignoring that type of that beings. Again, also, you don’t receive downfalls. So then then the second one, second fault, which is not training in the common, I would say, preset.
So which is the common precepts which are those those Vinaya rules which which is both which has to be practiced by both the hearers and that of the Bodhisattvas. Sure. Yeah. Nice. And then the uncommon presets which are mainly referring to the presets of bodhisattvas.
So so the second one, second fall is that not training on the common precepts which to general, not training on the common precepts, mainly to cause other generate faith in one, faith in the in faith in faith in into one, like, not practicing in the common common precepts. So so such as like those those naya rules which is taught by Buddha and if as a bodhisattva we are taking bodhisattva vows. If because, like, because of giving different because of giving these different reasons that I’m working for the sake of others, I don’t have to follow those precepts. And if you if one doesn’t live with the precepts, those common precepts, then one breaks the vows. Yeah.
That’s the second fault. So so the the the the Vinaya rules, there are many some which are both, the precept which are practiced by both lay and ordained persons. And such as like Bodhisattva vows are practiced by both lay and ordained ones. And they are also with the with other bahs such as like there are also lay precepts and like monk’s precepts, precepts for the ordained one. So so then going to the third one, which is train So so so then the third one, training in the common precepts.
Yeah. So so the third one, which is for for the fully ordained hearers them they have to live in this precept which is should have less desire, less act or which is having less properties. Which is has to be satisfied has to be satisfied with anything that they have. So so generally speaking, for the fully ordained monks, the dharma robes, which is the upper, lower, and the middle, which is the yellow robes, these are like they have to have one each. So these three dharma robes for the fully ordained monk.
Take with them everywhere they go and also within the period of ten days it has to be placed. So So, they have to bless within ten days and they receive another set of dharma robes or offered dharma robes, then that dharma robes that have been offered or given to them out of compassion, they have to give it away within ten days also. It has to be blessed and given away within ten days. If they used to keep the extra one more than one, then again more than ten days, then they receive, they break a vow. Yeah, they come to break a vow.
So and then, again, for fully ordained monks, like, if they have some material there to make the upper robe or the lower robe, either the yellow robes where if they have some material there which is not enough to make that particular shirt or the shovel and they can keep that material for one month, during the period of one month to find extra material to be able to make whatever breast that is going to be. And if they don’t find within one month extra material then they shouldn’t keep it. If they do keep, then again, they receive false or breaking device. So these are mainly to those fully ordained monks who are known as the hearers, hearer fully ordained monks. For them, to do this, go against it, then they break the vows.
But then fully bodhisattvas, for them, they do, fully ordained bodhisattvas, bodhisattvas, if they do do the same thing as the hair hair bodhisattvas sorry, hair fully ordained monks, then again, they break the vows. So so why the Mahāyānist or the Bodhisattva fully ordained monks receive fault by not doing the, like, the hearer fully ordained monks. Because Mahāyānist or the fully watered bodhisattvas are known as walking for the sake of others. So to walk for the sake of others you have to have great desire, desire plus you have to have a lot of properties, properties here and so on. So because of that.
The first one which is have less desire. Second, which is less work, in other words, which means having less property or belongings. So so then the third one, which is being satisfied with with anything what we what one have, which is like being in living in the family of the superior beings. Living in the family of superior beings or the area, which is getting satisfied with little, like, being satisfied with little things, yeah, which has been offered or which has been given, yeah. So which is like being satisfied with food, shelter, and so on?
So so now we go to the next one, which downfalls associated with the with the powers of individual liberation. So this part which the Bodhisattva Ground, that text which talks the chapter on morality have two two two common I would say, commentaries. One is new one and one is the older older one and the new one. So in the old commentaries, in there, it doesn’t like clearly says that if bodhisattvas for the sake of others, if they don’t commit one of, like for the sake of others, if they have to then if they don’t commit, what to say, those seven negative actions, that of three of body and four of speech, if they are not to commit these actions, in the old commentaries they said even if you do not commit the seven non virtuous actions through body and speech, you don’t come to break the vows, you don’t receive the faults. But in the new commentary, if one is, in the new commentary it says that if one for the sake of others not to engage in this of the six of the seven non virtuous action, then you’ll receive downfalls.
You will explain this one in more detail. So there’s no fully ordained monks here, but there are novice and those who have taken lay precepts, lay vows. So as Geshe-la said before, for the sake of others you can commit those seven non virtuous actions. So might just engage in those actions just saying because I’m doing for the sake of others. So not to become like that.
He he said he will explain it in more detail. So so then to commit committing one of these seven unconscious actions, there are there are differences among those who those who have those who have taken different levels of vows. There are differences here. So with the lay lay men and women, if they have taken the lay precepts, then again the sexual misconduct, that one again some have exceptions and some don’t with lay precepts or altars too. So except the sexual misconduct, the rest of the sixth negative actions coming from body and speech is permissible or it has exception.
So so such as take like, killing, the act of killing, and, like, killing here involves, like, killing human beings. So so as a the fully fully ordained bodhisattvas, if if if what to say? If they do commit this act of killing for the sake of others, then if if if it’s done for the sake of others, then they don’t, I would say, receive fault of killing. Yeah. And and similar with that, like, stealing and lying.
So so then same with the the four of speech, negative action of the speech. If one is to to commit these for the sake of others, one doesn’t receive the falls of breaking or committing these non virtuous actions. So so but then now this one the sexual misconduct is the one which have no exceptions. So so for fully ordained monks, if if they do commit this act of sexual misconduct, then they they break the root cause. So if one have committed this act of sexual misconduct, then that’s the way one have to live the monkhood or the monk’s life.
So for for this act of sexual misconduct, there’s no exception. Once you if you commit that act, no exception. You break you have you receive the faults. So so so if it’s if it’s like this that by engaging in this act, as the sexual misconduct and if that has great benefit for others, then in that case first you have to, like the person we ever taken vows, he or she have to offer the vows and then the monks vow and then engage in this act. So so that’s with the like a fully worded monkey.
If they have to commit this act, they have first have to offer the vows and and do this act. And then similarly with the with the lay we taking the precepts. For them to commit this act, they first have to offer their vows and then commit that act. So so so then beside the these that those who haven’t had any vows or lay vows or any amongst vows, then for them, let’s say, there’s exception for all seven negative actions. They can commit for the sake of others.
So So like when you say doing for the sake of others, committing these acts for the sake of others has to be which is very practical, which has to have all the benefits and so on. Not just being the saying the word I’m doing this for the sake of others and committing those act. Then that might cause like many problems which fights and so on. So then going to the next one, which is which is lack of possessions.