Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute teaching, Geshe Dhawa Gyaltsen grounds the Graduated Path in conscientiousness—careful, mindful attention to every action of body, speech, and mind. Paired with introspection (repeatedly checking one’s conduct), conscientiousness forms the foundation for all virtuous action within the bodhisattva’s pledges. He then systematically teaches the ten virtuous actions (the opposites of the ten non-virtues), explaining the four elements that complete a virtuous deed: the basis, intention, the action itself, and its conclusion. He covers three types of karmic results—ripened results (determining rebirth realm), results similar to the cause (long life, prosperity, respect), and environmental results—and demonstrates how karma becomes powerful through different factors: the field of action, the giver’s intention, and whether vows protect the deed.
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File: 17 GP 1996 04 28.mp3
UUID: 67cf2f37-1332-40b6-ac76-e9d7ea5028c0
Teacher: Geshe Dhawa Gyaltsen
Collection: Graduated Path (Geshe Dhawa Gyaltsen)
Date: 1996-04-28
Recorded at: Buddha House Adelaide
Duration: 45.5 minutes
Words: ~2,753
So quoting a line from the teachings of Buddha, the text so called the concentration sūtra, it explains or Buddha explains that practice of conscientiousness or or carefulness is what is explained as the root of all virtuous action. So that all the bodhisattvas, those are all those who have generated the bodhicitta, in their practice, they they have, what is it, promised in in front of all the buddhas that that that they will work for the benefit of all all mother sentient beings, which is benefit them by leading to the final destination that is the state. So so to these promises that is made by bodhisattvas, the the all the humans and gods, they they they were very pleased or or very joy in in in seeing those were the bodhisattvas making display of his pledges. So so then to engage in the deeds of bodhisattvas, that like those of the practice of morality and the practice of patience and so on. As a basis for these practices, what you need is that in the sutras, it says the practice of conscientiousness or the careful yeah.
Careful the carefulness. And and and on top of that, in the guided way of bodhisattva’s life, it explains that you also need the the introspection or in inspection of your practice. So this conscientiousness practice is the nature of what it should be is that being careful with whatever action that we perform through our body, speech, mind. Through our body, speech, and mind. So being careful in our action, that is those actions that which leads one into saṃsāra and that which also frees one from saṃsāra by being careful with those actions.
So so which has the meaning that taking, let’s say, the good action or virtuous action to oneself. And conscientiousness is mental factor which makes us possible to achieve all the high qualities. So like a like a in when we take these vows, the one-day vow or the eight precept vows or the precepts, this conscientiousness is one which is which not not to take alcohol. So the reason that we have to take these precepts of abandoning is that by taking alcohol we become careless in our actions. So, on the other hand, by abandoning alcohol, lead our actions of spirit, mind into, we lead our body actions of body, spirit, mind towards a positive path.
So so that’s why this precept is, I would say, giving So then next, the the introspection that is checking your your action of body, speech, mind again and again. That that that let’s say, that act is inspecting your yeah. Inspecting your body, speech, and mind. So not having introspection sorry. Or non introspection non non inspection is that which the the mental state when it is similar to that of delusion, elusive stage.
It is it is known as non non inspection stage. So so if if one that doesn’t put inspection in one’s action, body, speech, and mind, then one engages in those actions of body, speech, and mind without knowing the action, one engages in that. So so because of because of this practice being very important that in the in the guided way of bodhisattva’s life, there are these different chapters. First, there are the chapters on conscientiousness, second on the introspection, and then third on patience. So showing that all these are needed in our practice.
So both these are the practice of introspection and the practice of conscientiousness. Both has to be conjoined with the with the mind. That is bodhicitta. So so if it is conjoined by this mind bodhicitta, then whatever you you do out of that, whatever action that we perform becomes a Dharma practice. And not only that, it also becomes a Mahāyānist practice which is the cause of Buddhahood.
So so as in our in our daily practice, we do meditations on deity, deity meditations and recitation of mantras. Not just doing that much, but also doing some of the meditation practices as explained in Lamrim. And especially taking the practice of bodhicitta as the essence or the trunk of your practice. Then as it is said before, if it is done with or out of bodhicitta, then whatever Dharma practice that you do, whatever practice you do, it becomes Dharma practice, dharmic practice. And not only that, becomes a practice, which is which is beneficial for for others.
So thinking all these points, if possible then have a genuine mind that is bodhicitta within generate a genuine mind of bodhicitta within you. If not, then like generate a, I wanna say, artificial or or the mind with effort and with a short meditation. So so as it is explained before, the practice of conscientiousness is is what you need as a very beginning before you enter into the deep bodhisattvas or before you enter in any virtuous actions. And the like I virtuous actions, there are there are ten virtuous actions which which is explaining the teachings. So the the virtuous action of those ten ten virtuous action which is explained here on two parts, the the action and its, let’s say, its result.
So the ten virtuous path are are the opposite of the ten non virtuous, which by abandoning the ten non virtues action, you have ten virtues action, which is ten virtues. So when when you abandoned doing the ten non-virtuous action, does it mean that you you will perfect the ten virtuous action, then it is not? So so because the reason is that in order to perfect this ten virtuous action, you first need to recognize what are these, how to say, what are the ten virtuous path. So so to recognize the the ten virtues path, you also need to know the ten non virtues act. So so so then by recognizing the ten non virtuous action that that you you you restrain from those actions which you see the faults of those negative actions, negative actions, and and engage in this action of restraining from from this kind.
So so so restraining doing this and taking this vow that I will I will I will I will stop doing this, I would say, ten negative actions or ten non virtuous action. Then then So so so that with the thought of restraining and taking the vows, not to not to do that action, which is as example for killing, thought to restrain from killing and taking the vow, that I will I will not do it with the act of killing. So so on on on that basis, you perform the virtuous or you enter into virtuous path or you perform the virtuous path. So so if if you have that, then you So so if you if you do that, then you you you receive the the complete or or or the perfect virtue by abandoning killing. For example, you have the intention, the the actions, and the completion all there.
So you you collect a perfect virtue. So so as I explained last teaching, saying that for the non virtuous act as killing, to have a complete negative act of killing, you need the basis, the intention, the act, and completion. So similar to that with the virtuous action, the act of not killing too needs these four. So so for example, with with the action, not not killing not killing as example with the sheep. The sheep itself is is sheep itself is the is the one which is going to be killed.
That’s the that’s the basis. Yeah. So so then so then the intention is that or the the motive is that not is that it’s not right to do the act of killing. To kill it’s not right to kill the sheep. That is the the the the motivation.
Yeah. So so then that that intention of not not to kill the sheep. Once it it the intention becomes stronger, then then that leads that finally, like a demand that I don’t want to kill. I don’t want to kill the kill kill. So so that that wish of restraining from killing is, I would say, is So so saying that it’s it’s it’s wrong to do the act of killing, to do this act of killing, that that is the the action.
So so then then the final act is that that even for the for the cost of my own life, I I will not engage in this this act of killing the sheep. That is the completion. Having all this is where you come to accumulate a perfect virtue. So so it’s the same to the rest of those nonvirtuous actions that you need these four, the the basis, the intention, the action, and the completion. So so then what what what what types of results are there of these virtuous actions.
And as it is explained in the past teaching, there are again three types of result. The the ripened result, the environmental result, and the the result is similar to to that of the cause. So as a a right end result of of our Bochy’s action, Bochy’s action are great, medium, and small. So if our great virtuous action ripened as a result then it can ripen in the form of as a ripening result one achieves the upper realms, One one is born in the in the upper realms as a medium. If the medium virtue is ripened, then it can it it it leads one to be reborn in the in the in the desire realm that of the god, god’s state, and then if small virtues ripen as as as a result, then it leads us to reborn in the human realms.
So, that of the second type of result, that is the result corresponding to its cause as it is said in Abhidharmakośa, the results are similar to that of course. So with this result corresponding to its cause, generally speaking there are two types which is the experience is similar to the cause and there is the action which is similar to the cause. So, with the experience which is corresponding to its cause, that of the virtues action is like having a long life or a wealthy life and so on. So, and then like others which is harmony among one’s partner and people respect your speech or word. So, as we see that when someone speaks, for some time everybody respects his or her words and respects.
And for some people when they speak, nobody, let’s say, gives an important to the speech. So, they don’t respect their speech. This is because of, it’s a result of virtue and non virtuous actions that is similar to the the experience similar to its cause. So so then second, the action similar to that of the cause is like with the virtuous action, like for some, let’s say, for some from the very childhood, like generating or having this great mind of renunciation from the very childhood. And for some from the very childhood they have great compassion towards others.
Like when they were very little they see something, they see some animal suffering. They have compassion towards them. And this is known as the action similar to that of course with the virtuous action. So then the next type of result is the environmental result and that is the place where you live and the food the things that you enjoy, you eat here, the food. So there’s a like the environmental result of a virtuous action as with relating to food having like a balance of food to enjoy and place being born in a good environment where there’s good place.
So so up to here, this will explain how non virtuous actions are performed and the explanation of their result and how virtuous actions are performed and the explanation of their result of the virtuous action. And now, next is that strong, the explanation of the the the explained under four. There are four types. So, our karma becomes strong or powerful because of the field or because of the field. So our action are common becoming powerful.
First one, I said filled but more like through the bases, from the base. And like for example, if one is engaging in the act of giving, then to whom we give what basis or what basis is there depending on that the act of giving. Some are strong and some are some are powerful and some are less powerful. So for example, with the act of giving, as a basis there can be many which as ordinary people we can give to our own parents that we can give to. And also we can give to the ones And we can also give to Bodhisattvas and also to the Buddhist.
So all these are the basis to whom we can give. But it is said that giving what’s that? The the letter one are much powerful than the former former one. So this part of giving which is mainly through the basis, how our act of giving becomes powerful. And then secondly, again, secondly, our act of giving becomes powerful from the giver or the person who is giving during the act of giving.
His or her through his or her intention, it also makes powerful act of giving. And and then next, one for the vows and one without one without the vows. Again, it has great difference. Like, the action becomes very much great difference which is very powerful actions. And that’s similar with with with the actions, which is one with the vows and one without the vows.
So as it is said that one with the vows and one without the vows, this also has great differences. That if a if a person without any vows, a lay person without any taking any any vows, if he if he or she to act well, these tendons will just act. And and say on the other side other hand, if a of a person if a person with a vow or or a monk to perform the least of the tendon virtues act, then if you compare the negative result of these two, then the negative result that is accumulated by the ordained one or the monk is far, what is it, far greater than than the other one. So so then, like, then compare the if you compare that of the monks one with the vows to that of with the bodhisattvas, then if a bodhisattva commit very very little negative action, then the result of those action is much heavier than that of the monks. And and and it becomes more and more heavier if you go up like one with those with tantric vows.
If they had to break a vows, a little vows, then then negative is much heavier than of the former ones. Yeah. So if it if it is like this, then one might think one might one might have a doubt also saying thinking that then it’s better not to take the valve than taking the vows. So so if if one is to think or have that kind of doubt, then that’s that’s wrong or not right way of thinking. Because as it is said in the teaching, the Madhyamakāvatāra teaching, it says that the most virtue that you can collect is through the practice of morality.
So so as it is said, the line which morality is the cause of of high rebirth. So so if if that is the case, then we should we should we should take the vows and and and keep keep pure moral precepts. So So, the practice of morality doesn’t only mean to those within one. Anybody can take this vow of morality which taking, avoiding doing the ten non virtuous act. Taking that vow and living like, let’s say, keeping it pure of avoiding the ten non virtuous action is what becomes, let’s say, that is what is known as the cause of high birth.
So so if one if one don’t have these vows or if one doesn’t keep the pure moralities, then then even if one to do the practice of giving, then then one one get reborn into in the lower realms, in the animal realms, known as, what’s it? Right.