Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A rice seed needs soil, water, and sun before it can sprout — and Geshe Pema Tsering uses this image to anchor the defining characteristics of the generation stage in this 63-minute commentary. Working through the Highest Yoga Tantra chapter on how to practice the path, he covers three defining characteristics: generation stage is not the wind-placement practices of the completion stage; it matures the practitioner toward the completion stage; and it involves meditating on death, intermediate state, and rebirth as corresponding to the three buddha-bodies — showing how this unfolds in sadhana practice. He addresses two exceptions to the third characteristic, then covers the two divisions of generation stage — coarse single recall and subtle investigation — and closes with a question about whether practitioners must consolidate each level before advancing. Suited to those with prior Highest Yoga Tantra instruction.
File metadata (for organising)
File: 16 2005 12 15 G and P.mp3
UUID: 95dc79e2-de0b-42ce-81ec-4594e7e32555
Teacher: Geshe Pema Tsering
Collection: Grounds & Paths (Geshe Pema Tsering)
Date: 2005-12-15
Recorded at: Buddha House Adelaide
Duration: 63.3 minutes
Words: ~3,644
Oh, Okay. So then now we are we are already on the chapter of Highest Yoga Tantra. We are on the third part of the of third topic or third main topic of the chapter on Highest Yoga Tantra, which is how to practice the path. Okay. It’s it’s on page nineteen of the text.
So Mhmm. So this this third part, how to practice the the path, has two topics to it. The first one is how to meditate on the two stages, generation and completion stage. And the second one, the practice swiftly producing these two. So then now we go to the first one of these two, which is the way to meditate on the two stages.
And this has again two parts, which is the generation stage and then the completion stage. And the first one, the generation stage is going to be explained, and Geshe-la is saying that, okay, in order to meditate on the generation stage, which we we must know, understand what it is. We must know its its its nature, the nature of the path of generation stage. And then the nature of the path and and its the or or defining characteristics, or some people prefer to translate it as its definition. So the nature and its definition are the same, or the nature of the path and the defining characteristics of the path are the same.
So then now so the the the or the defining characteristics of generation stage are as follows according to Khedrup. He says that so it’s it’s the it’s that which is not the the the placement and the the the how to say? The placing, the abiding, and the dissolution of the winds in the central channel by by force of meditation. So it is not that. So it is it is it is that which how to say, by stages So it’s a it’s a that which matures one’s continuum to the to to its result, which is the the completion stage, and then and that which is meditates on the concordant characteristics of the rebirth, death, and intermediate state.
Okay? So this is the the defining these are the defining characteristics. This is the nature of the generation stage. This is the course of the English tax we have. Okay?
Can by congruent Congruent or concordant or with each other. Actually, I shouldn’t say that, but we we I will ask. So then so then is explaining now the first of the defining characteristics, which is that which is not the the placement abiding and dissolution in the of the winds in the central channel by force of meditation. So he says that Gelong says that we have to meditate on the winds. We have to collect all the winds, place them all the different winds, place them inside inside the central channel, and then go for the three stages of placing and and then making them a binder, and then the dissolution of the winds in the central channel.
So this practice is a practice of the completion stage. This is the completion stage. So that which is not this this tree of the placing in and abiding in solution is in involves meditation and so forth is is the generation stage. So then so then next defining characteristics is that which has as as its own matures matures one’s continuum to its own result, which is the completion stage. So again, I just explained so for by meditating on by practicing deity yoga, then one’s continuum will be matured, will will be to to to be able to practice the complexion stage.
And if if I if such a yoga that involves this practice in order to to mature one’s continuum in such a way is generation stage. Like those things that that make a rice seed to to be ready to to, how do you say, to to sprout, to ready to sprout, isn’t it? To to to be ready to sprout, make it ready to sprout are the are the soil, the water, and and the sun and so forth. So in the same way that which is we make one’s continuum ready for the the completion stage is this practice of generation stage. This is in the same it goes works in the same fashion, in the same vein.
This one. So then and then the third defining characteristic, which is the meditation on the concordant aspects of birth, death, and intermediate state. And Geshe-la is explaining that So the first is so, again, I just put in a different order, which is first is the death, which corresponds to the to the, how to say, to the dharmakaya, which is the dharma body. Okay? Then the second one would be the intermediate state, which corresponds to the enjoyment body, and then birth, which would correspond to the emanation body.
And then Gelong is explaining one meditates on the concordant aspects of these three in this manner. So what what is meant? I’m I’m asking what is meant with the concordant aspect. So he says that we it’s it’s like like this this the the three, how do say, death, intermediate state, rebirth, and the three bodies, the correlations of the tree, of the deity, the dissolution of the deity, the birth of the deity, and and, I would say, the dharma body, the enjoyment body and the emanation body correspond to the three. And in this way, they are concordance.
That’s what we’re gonna say is is meant. Then can I explain the the the death the relation of death in the Dharma body meditation on death in the Dharma body, death and dharmakaya, is that when we when we die, we get separated from our bodies, and then we are only we only have as a basis the our mental continuum, our consciousness? And then having only as a consciousness have having only the consciousness, then we meditate on on the on the fact we meditate on on on the Dharma body, dharmakaya, which is which is the mind of the Buddha. So then, again, I saying that so then we have to meditate on the on the on the mind of of the Buddha, which is the in relation to to to death because because we have only we we have only this consciousness, which is invisible to the eyes and we cannot grasp with our hands and so forth. So then again and then the the the relation of the meditation on the intermediate state and the enjoyment body.
Again, I just explained, so the enjoyment body is only seen and perceived by by ārya bodhisattvas. So they can see this enjoyment bodies of the Buddhas. They can they can get teachings from them. This enjoyment body gives teachings to them and so forth. But we we, ordinary beings, we cannot see them.
But so but then in the once in the intermediate state, we have to meditate in this how to say? So then once so, yeah, once in an intermediate state So then one meditates as as once in the intermediate state, one meditate as arising as an enjoyment body and then giving teachings to the intermediate state beings and so forth. Okay? One one one one thinks that one is is an emanation body and that one is teaching to all those ārya beings, aria bodhisattvas that can perceive an enjoyment body. So then the meditation on on the birth and the emanation body is when one is reborn as as as a human being, as a as a being as an emanation body, one knows one is able to teach the three classes of disciples, which are hearers, solitary realizers, and and the the bodhisattvas.
And and one one is able to to accomplish the welfare of of people, of human beings, and so forth. So from from the from the intermediate state, one emanates in the human realm in order to accomplish the welfare of being here. Okay. So then then can I explain again the the this word, which is in Tibetan, which is was translated, I think, as concordant, isn’t it? Concordant aspects or something like this.
Isn’t it? Compatible. Oh, that’s a compatible aspect. So so Geshe-la explained that in the in the practice of a sadhana, for example, then we first start meditating on emptiness. And then out of that emptiness, one one arises as the enjoyment body, as a as a of of a Buddha, and then one, how do say, visualizes the ārya bodhisattvas, and then one imagine one is teaching and so forth.
Then again, later one, in the later stage of the practice, one gives rise to the emanation bodies, which can teach to the three classes of the sangha and and so forth. So so then that meditation on that that mind that is meditating on emptiness, that’s realizing emptiness is the Dharma body. And from there, the emanation body, and from there, the the no. So from there, the enjoyment body, and then from there, the emanation body. That’s what I’m explain.
That’s that’s how it’s done in the sadhana. So then, yeah, Geshe-la is is explained that from from from that mind that this realizing emptiness, one gives rise to the to the dharma body I’m sorry, to the enjoyment body, which is like which is similar to the to the bodies in the bardo, the intermediate state. I’m sorry. And then when giving rise to give rise to this enjoyment body, which can accomplish the the the welfare of this the Arab the ārya beings, the ārya beings. Next one.
Then so then when when again, when from from the the the enjoyment body, this is Sambhogakāya, isn’t it? From the Sambhogakāya, one one emanates one one sends forth emanation bodies to all those places where there where where where where there are the three kinds of disciples and and and people to be taught and beings to be taught. Okay. Okay. I understand.
So so can I say now that this is the last last part of the of the defining characteristics, which says that one newly imagines or or analyzes by one’s mind, and then one one meditates practices meditation? So what what’s the meaning of what is being said? I don’t know how it is in English in the translation. But what is being said is that one has for example, one has the sadhana in front of oneself with the description. Everything is described as all the stages of meditation, what has to be visualized and so forth.
And then one mentally, one one creates all those things. So now, mentally, one meditates on emptiness, and then mentally, one one will imagine that now I am an enjoyment body, and now I am teaching to the ārya bodhisattvas, and now I am giving rise to the bodies and teaching all of all sentient beings and so forth. One is doing that, but but with one’s mind, that’s what Gelong has explained. One one is creating all these things, thinking all these things with one’s mind. So then the the mind that is meditating in such ways as as as were described by this defining characteristics, this mind that is is meditating this way is the generation stage mind.
So I I saw this is yoga. The yoga that that involves these meditations and teachings and teachings and teachings and teachings is the yoga of a generation stage. I I said the mind before, didn’t I? Okay. Let me rectify again.
The mind. So there is there is the generation stage, and then there is a a word which is made turning to a substantive, which is the those who refers to those who practice the generation stage, which is turning the word sub generation stage into a substantive. I wouldn’t know how to do that. So is Geshe-la is asking you if if the the meditation on the generation stage is is easy. Is it easy?
So so the the first one, we we have to start with the meditation on emptiness. And then if we not not realize the meditation on emptiness, then we will not be able to to join. Pardon? I suppose it depends on how simply how hard it is. The generation stage.
I don’t know. Sorry. So, yes, if you meditate if you always meditate, then it becomes easier and easier. So he he says, yeah. Well, if we meditate always, then we get used to it, and then the but first, we have to know how to meditate.
If we don’t know how to meditate, then there’s no way to meditate. So we we’re learning. So then so then the then the Tibetan text goes on to say, so this is the defining characteristics of of the generation stage according to what is his name? According to. So then but then the author I’ll be doing this.
And then the author is saying that he thinks that the the is referring to the main generation stage because he he he goes on to explain that if it is if something is a generation stage, it is not necessarily pervaded by meditation on the concordant aspects of birth, death, and intermediate state. Because up up to the meditation of the knowledge consort, there is no there is no meditation in the three in the concordant aspects of birth, death, and the intermediate state. And, also, whilst meditating on the, how do say, protective, how do you say, protective circle Wheel. Wheel. Protective wheel, there is also no meditation on the concordant aspects of of those three, death, intermediate state, and rebirth.
, So then the text goes on to say that the first one the first of these reasonings, which say that the yogas up to the yoga the yogas the practices will go up to the yoga of the knowledge consort. They they do not involve meditation on the concordant aspects of birth, death, and the immediate state. So he says he states this is this reasoning is is correct because as it is stated in in this what what is well, they put here in Tibetan. Okay? Namshak, which is the the explanation of the stages of presentation, if you translate it literally.
Okay? So it says in the context of attaining Buddhahood. So it says they’re saying here that the yogas up to the up to the prior to the union with a knowledge consort. Okay? They are applied, in the context of the it’s not attaining Buddhahood, but it’s in context of of the the deeds of the deeds of an enlightened being.
If I translate literally, that’s that’s how it it comes and not and not applied on the ordinary stages of existence, which refer to the three. Which is which is translated they were translated as the ordinary generation stage. But in in Tibetan, it’s it reads only as the stage stages of existence. If I translate it literally, okay? And then, again, I I ask, what what are these these stages of existence?
And he says, it’s those rebirth, death, and the state. This one. . So then and and then the second one, the second argument, which says that meditation on the on the protective protection wheel also does not involve the three concordant aspects of the three. So it also applies because, also, again, from the same text, it is stated the same text states that meditation on the protective wheel is is a branch of the main basis of the completion stage of meditation of meditation or or and it’s preliminary only preliminary to that.
So and and that’s the the meditation on on the wheel, protective wheel, protection wheel, does not involve again, does not apply to meditation concordant aspects of the stages of existence. Again, it is the same expression in Tibetan, which refers again to the tree. I’m not sure how they translated in in the English during ordinary they they translate the ordinary generation stage. I don’t know why. The stages of existence is gonna explain the tree.
So then now we are Gelong chose to skip the next two paragraphs, and he’s going straight to the next division. So Gelong is saying that having having explained the defining characteristics of the generation stage, now the text is going to explain the divisions of generation stage, what divisions there are to generation stage. And then the text is if we divide generation stage, then we have the yoga of coarse single recall, okay, as it is in the English text, And then the yoga of subtle investigation. Okay? Okay.
So so then, again, I’m saying that there are of the generation stage, there are two. So there is the course and the subtle. Then the first one, which is the yoga of coarse single recall, is is the same as as the course generation stage, has the same meaning. I’m gonna explain. So there there are two different names but from the same practice.
So then then the first one, we we are still on the first one, which is the Yoga of coarse single recall. And then it says in the in the text, Bud of Precious Certainty, it states that single recall, Why it is called single recall, not because it it recalls the deity only one time and nor because it’s it recalls only one deity. So it is not called single recall because of that, but because it’s it it recalls So it’s it’s but because it it’s a singly recalls the deity, which is to say and and I ask what what is meant by singly, and which is to say it’s continually, whilst meditation the deity meditates on it uninterruptedly on on the deity, or because it recalls one as being oneself as being one with the deity. Oneself and the deity as being one. Okay.
Okay. So then so then the text goes on to say that these two, both meditating recalling the deity singly or recalling oneself and the deity as being one, there there are are both subtle and coarse aspects subtle and coarse meditations and teachings and teachings and teachings and teachings on on that involves these two, singly recalling the deity or or recalling oneself as one with the deity. But the text says in this context, the context of the yoga of course, so to recall, then it is it is the yoga of the deity of the course supporting and supporting mandala and supported deities because it is the the course generation stage. So it is called it is called this. It’s called like this in in this context.
Okay? You know? So then so that is stated. Also, if one if one is to train in the generation stage, then first, one has to give rise to the concentration of clear appearance of the coarse aspects. Mhmm.
Because it is prior to the supreme victory mandala as as it is in there. So then and then and then the second one, which is the the yoga of subtle investigation, is is the same as as the subtle generation stage. It’s the same meaning as the subtle generation stage. And then, again, from the same text, it reads, if one is to train in in this in this in in that, which is the the subtle generation stage, then one has to train in one has to train oneself in the in the conceptual yoga of meditating on the on the mandala inside a subtle drop and so forth. Okay?
So then have having having I say, having developed well one’s proficiency in in the in the course generation stage, then one engages in the subtle generation stage. So then the the yoga of subtle investigation or imputation is also the the general name for the generation stage. But in this context, it is the general name of the how do you say? Of of the subtle yoga. This one.
Okay. In accordance. So then so then the text is asking, well, in the generation stage, training the the training in the generation stage, like in the completion stage, one first has to gain stability in the in the previous levels of contemplation before being before transferring to the next level of practice or or one can engage in the how to say, meditate meditate in the all at once, the text is asking. This one. Okay.
That makes sense with okay. So then so then the text asked this question, and it says that this depends this is explained by the by the context, by the situation or by how do say? Not situation. How would I say that? But this is this is this is explained in accordance with with what has arisen in in the continuum of the practitioner.
And so it’s it’s it’s explained there’s a division of practitioners according to their level. So there is the beginner. There is the the one who has obtained little wisdom. There is the the one who has obtained little power over wisdom, and then there is the one who has obtained complete power over wisdom. There is these three these four types of beings, which is to explain how how how to practice the generation stage.
Okay. Then that makes sense? That occurs with the English text? So we stop here today. Okay?
And next year we come back. So this is a we we finished. We finished, but it’s not even dark yet.