Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute teaching on the Foundation of Practice, Geshe Dhawa Gyaltsen examines the secondary vows of the Bodhisattva path, focusing on downfalls related to wisdom and study. He explains why a Mahāyānist must nonetheless practice and respect Hīnayāna teachings—to understand all paths to enlightenment and guide all beings along them. He clarifies when studying non-Buddhist teachings is permissible (to become a scholar, understand other systems, or teach others effectively) and when it becomes a fault (abandoning Buddhist texts entirely, or developing preference for non-Buddhist over Buddhist doctrine). A central theme is the danger of dismissing lower vehicles or criticizing other religions—each contains substantial good qualities. The talk balances intellectual rigor with practical humility for bodhisattva practitioners.
File metadata (for organising)
File: 12 FoP.mp3
UUID: 87ef625d-353a-4e38-aeec-9fde69b500e5
Teacher: Geshe Dhawa Gyaltsen
Collection: Foundation of Practice (Geshe Dhawa Gyaltsen)
Date: 1996 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 45.9 minutes
Words: ~2,559
So so once one have this experience into of concentration that which is this different, like, physical and mental pliancy that one experience. Once one had experienced, then one shouldn’t sit there and experiencing that state of pliancy. If one is to continue staying experiencing that, then it again blocks one from gathering or collecting other higher qualities. So if one stays there continually, then one receives downfalls. Oh, yeah.
I think it’s. I should not should not go. So now go to the next one, which is those faults associated with wisdom. So those are the faults associated with wisdom. I wanna say, explain on the two points which there are four falls in relation to to lower, what do say, to lower vehicles.
So those four the four fault in relation to, what is it, lower vehicles, which is the first one is abandoning the Hinayanist. In Hinayanist sorry. In Hinayanist. So abandoning Hīnayāna teachings, which are the Hīnayāna path or the Hīnayāna liberation, abandoning this. So so this false says that if if one is a or a follower of Mahāyāna teachings, but being that if one is not to, I wanna say, do the practice of a if one is not to do the practice, not how do you say?
So practicing the words the words and the meaning of of the teachings of the law of the or Hinayani’s teachings. So, like, purposely, like, not not engaging in on the path or the not engaging on the path of Hīnayāna teachings. Yeah. So one’s thinking that there’s no point studying the knowledge teachings and and also telling others there’s no point of studying Hīnayāna teachings. So if one is to if one is to do this, then one receives this form, which is abandoning the Hīnayāna teachings here.
Oh, here. So the teachings of the Hīnayāna teachings which suggest their practice, their meditation practice, and so on. All these, even if it’s a bodhisattva, he or she should practice these. So the reason why as a Mahāyānist need Mahāyānist needs to practice the teachings of the, Hinayanist teachings is that being a Mahāyānist is known as one who is benefiting others or working for the sake of others. So in order to lead other sentient beings, one have to one have to practice these teachings.
So so, like, benefiting other sentient beings, working for the sake of other sentient other sentient being includes includes all those who are on the path, those who are not following the path, such as the hearers, Pratyekabuddhas, and Bodhisattvas too. Those Bodhisattvas were not on the tenth ground. All all those are to be led to the enlightened state. So in order to lead them to the fully enlightened state, one first need to know all the parts how to lead lead them. So because of this reason that one need to study or practice the the teachings, Hīnayāna teachings.
So another reason is that as a bodhisattva, they said they should also study or practice the non-Buddhist teachings, such as heretical teachings. So so if even if if one have to study those those non-Buddhist teachings, then, of course, only Buddhist teachings one have to study because it’s taught by So now going to the second one, which is So so now to the second one, which is as the the formal one, which as I said, what we have to study teachings of the Hīnayāna teachings. But then now the second one is like only only studying So So which is if one is already doing, let’s say, trainings on bodhisattva’s teachings if if one is already doing these practices. And one is doing those teaching and and now all living all those teachings, teachings, and and doing or, like, doing the practice of teaching. So the first one, it says one have to study Hīnayāna’s teachings.
But then the second one second one, which Cut it. Not second one, not only like, studying only one thing, which is the teachings. Not not to do that not to do that. And if you want us to do that, then that’s a fault. So so what once you understand here is that while studying the mind’s teachings, one also, like, study the teachings.
So so now going to the third one, which is one is studying the, yeah, non-Buddhist teachings. So which is completely like practicing the non-Buddhist teachings, which which which is not right to do. So that is So, which as a Buddhist, there are all those scriptural teachings, such as the twelve different set of scripture teachings which need to be studied. Not studying those and one is studying heretic teachings or non-Buddhist teachings, then, yeah, that’s the one which one is another form. So, again, there are still that, like, things to be trained within Buddhist teachings and not doing not training on that and instead putting the training in the non-Buddhist teachings or the heretic teachings, then one to sixty faults.
So which is like Buddhist teachings that one need to practice, but leaving all those behind and completely spending one’s time into studying those of non-Buddhist teachings. But that doesn’t mean one should not at all study none of these teachings. So so then now here, there are some exceptions. Even by by studying the non-Buddhist or heretical teachings, one doesn’t receive the form. So from the person who is studying, if with the aim of becoming a scholar or in order to understand or in order to lead others.
For that purpose, if one is to study, then one doesn’t if one is to practice, then one doesn’t receive downfalls. And again, other exceptions, if one is well trained in the Buddhist teachings, and and if one one is very steady in one’s practice. And if one is like that, then even for practicing studying the unbuddhist teachings, that person doesn’t receive the fault. So now the fourth one, the fourth fault, which is studying or practicing the non-Buddhist teachings with is it with favor or yeah. With favor.
Oh. So so the former one, which is said there’s no fault if one is to to study, to become scholar, or to understand, or in order to read others, then there’s no fault. But then the next one, next fault which is if one follows that, one does thesis studies or the practices, and if one completely trusts in those teachings, such as those of non-Buddhist teachings, then and and favors them favors them, then, again, that’s the fault. That is our fault. So so, like, first one one studies the those teachings in order to understand.
And and and by studying that if one favors them and if one likes the teachings and continues doing the practice and if one is to ignore or neglect the teachings of the Buddha, then teaching of the Buddha completely, then one receives this fault. Remember. Remember. So so this this those these four which are known as in relation downfalls in relation to wisdom, which is associated with the lower vehicles. And now the second one, defaults in relation to the higher vehicles.
Right. So there are three faults associated with the or in relation to the higher vehicles, which is the first one. So So which is the first one, abandoning the object of wisdom. Oh, So which is which the downfalls is here, abandoning Mahāyāna’s teachings? So this one, like, first, one one follows Mahāyāna’s teachings and takes the Bodhisattva vows.
And and later on, if one if one mistreat Mahāyāna’s teachings and if one mistreats and abandoned the these teachings, then one receives that. So the the Mahāyāna’s teachings includes that of the teachings, which is known as the teachings and that of the extensive teachings. So when as in an ordinary person, if all those extensive and profound teachings are taught or shown, then because being an ordinary one is unable to understand all those teachings. And because of not understanding, one loses one’s trust or conviction in the practice. And and because of that, then one abandons the mind’s teachings.
So the profound teachings, which is known as the the teachings on emptiness. So like showing teachings on emptiness with with many various different logical reasonings and, yeah, showing those teachings. So so then then then another type of teaching which is known as the extensive part of the teachings, which which is the teachings on bodhicitta, such as from the very beginning, teachings on compassion and those ten bumis or the ten grounds and the five paths and the way to the enlightened state. All those are key parts which leads to the full enlightened state which which are known as the extensive part of teaching. So so by showing these teachings that are the profound and the extensive teachings of the of yeah.
The profound and extensive teachings, and if the person doesn’t understand all those teachings and which is its conviction towards the teaching, then then we’ll come to abandon the mind’s teachings. Yeah. That’s the first. So the second one the next one, which is So which is So following, I would say, like, following the wrong path to to achieve the result. What the food So that one downfalls, which is one as praising oneself and belittling others.
So so this so just in order to receive wealth, like praise praising oneself and out of anger, others. So out of the minor pride that, like, praising oneself. Yeah. So so again, when we say seeking material goods or seeking wealth, that can also understood as like with the mind of self-cherishing or with the mind of with the mind of self-cherishing, like praising one. So now the third one, which is weakness in our collecting the cause of So this one, again, that collect in the news, collecting the cause of wisdom, again, explain under two two, which is first one First one is not not engaging in the practice of listening.
And then second one is going against or what what do you call what what do you have heard from yeah. Going against what you are hearing. So this one is not practicing Dharma. So which not practicing Dharma. So not practicing Dharma which also that, say, out of pride, out of anger, or out of harmful intent if one is not to like join when there’s a discourse happening or when there’s a discussion happening on on the on the teachings.
One is not to not to participate or go there. So or or even if not with anger or pride out of laziness, if one if one is not to participate or go, then So one deceased his fault. So so the that’s the the first one. And the second one now is that going going against, what one have what one is hearing. So that what that means which, like, the person who who is giving teaching of Dharma to one, like ignoring that person or ignoring that person.
So so this one as a like, in the beginning, first one listens teachings and receive teachings and take someone as one’s guru or Lama, whether it’s a monk or whether it’s a layperson, whoever. I have taken that person as a teacher or guru, then later on, the foreigners do so many writings against them. Then that’s what I want to see this fall, I think. So such as criticizing. So such as, like, for some for some preachers or teachers, when they speak, they don’t have much meanings but they might have many good words to explain.
And for some also, they they don’t have they might not have, what is it, good way of teachings, but they have a lot of meanings in the teachings. So if this happens when, say, the words are not pleasant, but the meaning is is good, then one should one should concentrate more on the meaning, not on the words. So so then if it’s the other one, like, say, there’s not much meaning, but the words are good, then one should concentrate not on the meaning, but the words. So so as at the very beginning, one, like, joins or goes to teaching and receive teachings. Some out of faith or out of reverence, one goes and receive teachings.
And later on, like some words or some meanings that one doesn’t, it’s not pleasant to one. And because of that, if one is to like mentally, create fault on the teacher and and verbally say speak of bad like bad words towards them. One what’s the one to see is the fault. So this is what one shouldn’t do. So so for tonight, we’ll do this much.
And as Geshe-la has said in the very beginning, next week, he will explain to the what if I did the twelve, what’s it, false concerning benefiting other sentient beings. So benefiting other sentient beings, that’s eleven ways of benefiting other sentient beings, but with the false, it’s counted twelve false. Yeah. So that if you understood all the, like, forty six secondary vows, then that’s very good. But even if you don’t understand, you should think you very fortunate to receive or to hear these teachings.
So some of the most important ones which that’s more likely to happen to us is, like, abandoning the Theravadan teachings or Hīnayāna’s teachings and also abandoning the Mahāyāna’s teachings. These are more likely likely to happen for us. So so today, we discussed on this topic which abandoning the Hīnayāna teachings. So as being a minor teaching, Mahāyāna follow-up, tend to think Hīnayāna teaching something lower. So as if one understand from the teachings that not to do not to like do like that, then serves the purpose of what would say.
Yeah. It serves the purpose. And so that same with the other other religious teachings. Like, there might not be anyone here saying the other religions are bad. But once you didn’t, you know, like, say these things like other religions are bad.
So as a like, a Buddhist, being a Buddhist practitioner, one shouldn’t criticize other religions’ teachings, saying that those are bad or wrong. So as long as it is religious teachings, it contains many good qualities. Even if not one hundred, then like ninety percent of good qualities it carries. So, like, once you once you do, let’s say, make these forms. So we stop here and if you have any questions.
So if anyone has to leave, you can you can leave. And if one anyone like to ask questions, you can ask me. Everyone’s very tired. So such as for for Mahāyāna’s practitioners, there are some some part of the Nayana’s teachings which which need to be abandoned. But, yeah, but then abandoning those parts which you don’t you don’t receive downfalls.
So such as like seeking the self liberation. These are which need to be abandoned as a Mahāyānist. So you you want to see this downfalls saying, thinking that because it’s a Hīnayāna teaching and I shouldn’t no. I don’t need to practice it. You keep making this reason such as like whatever topic they might there are many topics such as renunciation and