Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A key doctrinal tension runs through this 154-minute session: Geshe Pema Tsering draws a sharp line between the aspiring and engaging minds of enlightenment. The aspiring mind — the wish to attain Buddhahood for all beings — carries only gain; the engaging mind adds binding vows to practice the six perfections, and violating them incurs serious loss. Geshe walks through the full mind-generation ceremony in Atisha’s tradition: setting up offerings (at minimum a consecrated statue and the abbreviated Perfection of Wisdom), visualizing Buddha Śākyamūni at the center of the merit field, and reciting the threefold request and refuge formula. He covers taking the vows without a master present, then turns to the post-ceremony trainings — especially recollecting bodhicitta’s inexhaustible benefits as the root of all good qualities.
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File: 20 2009 08 20 BP.mp3
UUID: 60d64ab2-e9a2-403a-8628-dc97434b1f79
Teacher: Geshe Pema Tsering
Collection: Middle Lam Rim (Geshe Pema Tsering)
Date: 2009-08-20
Recorded at: Buddha House Adelaide
Duration: 154.3 minutes
Words: ~6,579
So, again, this is then starting just to give us a good motivation, then with the intention of establishing all sentient beings in the state of enlightenment, and I myself must accomplish enlightenment. In order to accomplish that, I’m going to study the stages of the lamrim and practice accordingly. And in this way, you give rise to a to a good motivation. No. Yeah.
I need you to hear me loudly first. And then we start with the preliminary prayers. So start with a Heart Sūtra. Sangha. We prostrate to the great mother of Prajñāpāramitā, the wisdom gone beyond, surrounded by all the children, by the assemblies of Buddhas and Bodhisattvas in the ten directions.
By depending on my prostrations to all of you, may these words of profound meaning of the wisdom gone beyond and reciting the profound words in daily recitation. In that same way, I also reflect on the profound meaning of the great mother prajna paramita and recite the profound words in daily recitation. May all diseases, impure possessions, bad conditions, all the negative directions, that which happens So we are going through this the the the explanation of the rituals regarding the mind of enlightenment. So the way to in which to assume it by means of ritual. So receiving that which has not yet been received, guarding that which has been received without degenerating it, the method for restoring it if it has been degenerated.
So receiving that which has not yet been received from whom the object from whom? By whom am I? So we from whom the object from whom it is taken, by whom the basis that takes it and how the ritual by which it is taken. So we’ve been through these topics. And then how the ritual how then the ritual by which it is taken. So we’ve been through the first one from whom and then the second one by whom, and now we’re approaching the third one, how.
So the ritual by which it is taken. So the preparatory ritual, the actual ritual, and the concluding ritual. As for the preparatory ritual, then we have the special going for refuge, accumulating the collection, and then training in the mind. And then so the first one of those, again, the special going for refuge, we have, again, three three So then we have the first one of those topics, conditioning the place, decorating the place, displaying representation, setting up offerings. And then this topic has three major parts.
So, again, gender the general indication concerning the place, the representations, offerings, etcetera. Then we have clearing up doubts about this. And then lastly, the steps to be performed by the lama and the student. And then for the first one, I was going from the text. Again, sweep, an isolated place, smeared with the five substances, sprinkled it with superb fragrant water such as sandalwood and the like, and scattered fragrant fresh flowers.
Set out a representation of the Three Jewels, metal statues and so forth, text and so forth, and images of Bodhisattvas on a throne table or a raised platform. Do the preparatory ritual, with as valuable offering items such as canopies, flowers, and so forth as possible, as well as music and food. Arrange a throne for the virtuous spiritual friend and also adorn it with flowers, accumulated collection of merit by paying respect to the former masters, the sangha, and giving a torma to the elemental spirits. In English, Geshe-la is going to tell Laura. English, I was going for the the the second one, clearing up doubts about this and going for the first paragraph, which reads, if you do not have any offerings as described in the Sūtra of the Good Eon, it can be accomplished even with, cloth fringes.
If you do if you do have offerings, they should have been obtained, through great effort without deceit, because and and should be arrayed in such a way that your friends cannot help marveling. And Geshe-la wasn’t saying, again, if if one does not have the offerings, then one can use whatever it is that one has or one uses these these fringes. But if one has offerings, then one will do one will work hard to be able to to make it available the best possible offerings that one have, the best material, the best substances that one can afford to obtain. What we usually do, I guess I wasn’t saying, know, offerings that will marvel the people who who see them. And what we usually do in this regard is that we offer the cheapest materials or substances that we have, and we keep the best one for ourselves.
And that is unsuitable. Those offerings are unsuitable offerings. We have to offer the best that we have, and then we we eat the rest. English is going for the next paragraph. When Joe Atisha was requested by Tibetan teachers in in Ngari and Samye for the mind generation teachings, he reportedly said that it was not generated by inferior offerings.
And Geshe-la was in we’re going for the text. I was going for text and saying, again, the that that transmission or that teaching could not be given by merely giving inferior offerings. So, again, he said also that that also a representation of a consecrated statue of the main master who taught was imperative of the main teacher and and also a text, the abbreviated perfection of wisdom on upward should be used. So at least the abbreviated perfection of wisdom and at least a statue which is consecrated. I guess I was noting must be consecrated.
So at least those things. And then good offerings, valuable offerings, beautiful offerings. So those this is these are the minimal requirements. And then, I guess, was going for the next topic, the steps to be performed by the lama and the students. Then the assembly of aryas is invoked.
So, again, one invokes the the the Buddhists and the bodhisattvas and and so on. The student washed and well dressed with his palms or her palms joined is encouraged by the lama to generate clear faith in the good qualities, of the field from the bottom of his or her heart, then she or he should then slowly do the seven-limb prayer, imagining that she is in front of of the Buddhas and Bodhisattvas. Sir. And so, again, one one then invokes calls for all the for for all the deities, all the Buddhism, Bodhisattvas. So, again, in in the context of, for example, the the Guru Puja, then one is visualizing the main deity is Dorje Chang, and then all, the other deities around.
But again, one one in the case in the context of Lamrim teachings, of the teachings on the stages of the path one, the main deity to visualize associated with that is Buddha Śākyamūni himself. And then one can visualize close to Buddha Śākyamūni, the bodhisattvas, you know, Mañjuśrī and Kāśyapa. Champa and Maitreya. What’s that? And then Or or in the place of Bodhisattvas, one can visualize the the closest disciples of the Bodhisattvas, one closest disciples Maudgalyayāna, again, on its side.
And then and then from from from that center, then one visualizes all the other all the all the other buddhas and bodhisattvas and so on. And and and and then the arhats and all the the gods, Dharma protectors, so forth from, you know, sort of a concentric fashion. And or or one can visualize one’s own root lama at the very center and then everybody else around. So so this is the the merit field or or the the field that one is visualizing for receiving the vows. And so Geshe was going, and then one one is encouraged to generate clear faith and the good qualities of the merit field from the bottom of one’s heart.
And Geshe-la was then saying, again, every every member member of the merit field that one is visualizing, all the lamas, all the deities, all the buddhas, every every member of of the merit field, each one of them possesses all the all the the enlightened qualities of all the enlightened beings there is. Each every single one of of those beings in the very field, the one is visualizing this in this assembly of aryas that one is is invoking. Every one of them possesses, all the good qualities, all the realizations of all the Buddhas, of all the bodhisattvas. Each one of them has all of it. And then and then in front of all the buddhas and bodhisattvas, in front of this assembly of aryas, then again, one one, one should then slowly, you know, again, intently and slowly, I wasn’t saying, concentrating on the meaning.
One should do the seven-limb prayer. So this is I was saying. As for the seven-limb prayers, we have many different ways or variations of the seven-limb prayers. We have very extensive seven-limb prayers as as we have in the Guru Puja. And we have we have very abbreviated versions of the seven-limb prayer.
Like, for example, the one we do at the beginning of every teaching is is one of the abbreviated versions. But there is one which is even shorter than that, which I haven’t heard before. But it’s basically just saying you you basically, what you have is basically the the verbs that say, you know, in Tibet, you have the verbs that say, you know, I I prostrate, I confess, I make offerings, And then you, know, please, teach the Dharma. You know, don’t pass into nirvana. And then the dedication.
That wasn’t seven. Was it? Was about six. I’m missing one of them. Then rejoicing.
Yes. So it’s in Tibetan, it’s basically those are just very short, very just like this. But Geshe-la wasn’t saying it doesn’t matter which one you do. Even if you do this very short one, then you you take your time and think about the meaning and really and really do what’s what’s happening there. What whatever it is that the word is meaning, you do that thing.
You rejoice, you confess, and, you know, you make the offerings and so on and so on. So then goes on to the next topic in making the request and then going for refuge. So we have, again, making the special request and the special going for refuge. As for the request, then the student having generated the discrimination of of of her lama as the as as the teacher, with a capital t, prostrates to him and makes offerings, including a mandala to the lama. With her right knee on the floor, palms joined, she makes a request for the purpose of the mind of enlightenment.
And then so then one one then is make is requesting to be given this this this vows of the mind of enlightenment, to be to be given the mind of enlightenment, this mind generation ritual. So then one request that in English, went for the text. Just as the previous Tathagatas, foe destroyers, the previous Tathagatas for destroyer perfectly complete bodhis, as well as the great bodhisattvas abiding on the on the great grounds first generated the mind of unsurpassed perfect complete enlightenment. Likewise, so do I, I, whose name is da da da, request the master to generate the mind of unsurpassed, perfectly complete enlightenment. And then one repeats that. One goes through this three times.
So again, the whole meaning of this this little prayer, this little ritual is that one is then saying that just like all the Buddhas and bodhisattvas and all the other beings who have developed the mind of enlightenment, then so so do I want to generate the mind of enlightenment the same way that they have done. I want to do so too. So please, you know, give me that trans give me this transmission. Give me this instruction on the on the on the mind generation or on generating the mind of enlightenment. So then, the special going for refuge and the attitude together with the objects, then the student goes for refuge with the behavior explained before, to the objects, the Buddha, the Dharma, the true path, that mainly bring about cessations, in the Sangha, the noble body of bodhisattvas.
With the general attitude thinking, from now on until I attain enlightenment in order to protect all sentient beings, I go for refuge to the Buddha, the teacher of refuge. I go for refuge to the Dharma, the actual refuge. I go for refuge to the Sangha, those who help to achieve refuge. And then and then with with the special attitude of making the strong aspiration, I will never turn away from this attitude at any time. And then and then we go for the the actual ritual itself.
So master, please grant me your attention. I whose name is so and so from now until I reach the essence of enlightenment, go for refuge to the best of two-legged beings, the Buddha Bhagavans. Master, please grant me your attention. I, whose name is so and so, from now until I reach the essence of enlightenment. Go for refuge to the best of Dharmas, to the great Dharma, the Dharma that is peace free from attachment.
The the Dharma that that frees one from that grants one peace and separates one from attachment and frees one from attachment. And then master, please grant me your attention. I, whose name is so and so, from now until I reach the essence of enlightenment, go for refuge to the best of assemblies, the Sangha of irreversible ārya bodhisattvas. In brief, what we are doing is for the sake of accomplishing the enlightenment of all beings, with that in order to accomplish the enlightenment of all beings, and I go for refuge to the Buddha. And from now until I attain enlightenment, I go for refuge to the Buddha, go for refuge to the Dharma, I go for refuge to the Sangha.
That’s what we are doing. And then also one one thinks of one’s lama, the lama who is giving you the the the refuge. One has to think of your one’s lama as as being the embodiment of the Three Jewels of refuge. One thing of of of the lama as being a fully enlightened being who is who is read of every shortcoming and endowed with very good quality. One thinks of the lama as having in in his or her mind stream the true paths and the true cessations.
And then that those true paths and the true cessations are then the actual Dharma, the Dharma jewel. And then that because she or he has this true path of true cessations, then she is an ārya being. And as as an ārya being, she is then the true sangha. And one can think of one’s lama. One one one other thing in of one’s lama in this way.
And then, Geshe, I was just reading the last bit. Repeat this three times. Then this request for attention when going for refuge to reach of the jewels and the unusual words of going for refuge to the Dharma accorded with the ritual composed by Jo Atisha. Know, there are are there are different rituals for going for refuge, different wordings and so on. And and this one that we are being given here is in line with the one ritual that was composed by So then so then so then one has taken the refuge, and then, the next step of the ritual then is stating the trainings of having gone for refuge.
So then, the the preceptor then would would would tell, the students what are the pertaining to refuge. So here too, the master should express the trainings that were explained before in the context of the beings of small scope. So, again, these trainings and the refuge going for refuge and all that, they have been explained in the section of the the text that pertains to the beings of small scope, the lower scope. So then Geshe-la moves on to the accumulation of of of the collection, the collection of merit. Is that it?
No. No. Uh-huh. The collection of merit. So, again, here too, the master should sorry.
As before, the seven-limb prayer should be done in the practice of the direct and lineage gurus and the merit field explained previously. And then, again, training in the attitude. So, again, as explained previously, the observed objects and the aspects of love and compassion should be visualized. So, again, one visualizes all all the, the objects, all all the and so on. And one gives rise to all these aspects of of love and compassion.
As Allah was saying, you know, one goes through all the steps of the seven-point cause and effect. For example, one goes through, you know, equanimity, equanimity, knowing beings as one’s mother, recollecting their kindness, repaying their kindness, love, compassion, the superior resolution, and then the mind of enlightenment self. So one goes through all these steps and brings that about. So so we then we go to the next topic, the actual ritual, which has, again, seven parts to it. The first one, the the behavior, the conduct.
So in front of the master, the student should kneel down on on her right knee. Alternatively, sitting in a crouching position is also appropriate. With palms joined, she should generate the mind of enlightenment. And and with palms joined, she should generate the mind of enlightenment. And then the next, the distinction of the mind generation.
So, again, the mind generation here is not the mere mind generation that thinks I will attain Buddhahood for all this welfare. Rather, it is the promise that observing the mind that has generated things, I shall not give it up as long as I have not attained enlightenment. This is why that attitude should be generated in dependence on a ritual. And then so an exception to that. So, again, if you are unable to train in the trainings of the aspiring mind, then you should not make this promise.
On on the other hand, if the mere thought, I will become a Buddha for the welfare of all sentient beings is generated by means of a ritual, everyone can do it regardless of whether they are able or not to train in the trainings of the mind generation. Alright? So, again, Krishna, I’ll just explain something brief regarding the aspiring mind of enlightenment. And one one, it is possible to develop the mind of enlightenment, the aspiring mind of enlightenment and and not have to engage in the trainings regarding the mind of enlightenment. And there are also it is also possible to to, take these vows of the mind of enlightenment and then engage the training.
So regarding the mind of the aspiring mind of enlightenment, one can either engage one is allowed to either engage the training or not engage the training if the if the if the promise, again, again, according to the promise being present or not present. Again, so the mind of enlightenment that I was explaining is the mind that is just thinking, will attain Buddhahood for others’ welfare, and I shall not give it up until I attain enlightenment. So this the second sentence is the promise. So if the promise is present and one engages in the trainings, the promise is not present and one does not have to engage in the trainings, and it still can cultivate the mind, the aspiring mind of enlightenment. Now with regards to the engaging mind of enlightenment, Geshe-la was saying, then here we have no choice.
We have to engage in the trainings because the the engaging mind of enlightenment in itself is a promise, is a resolution, is a determination to actually engage in those activities that will produce enlightenment, that will get one to enlightenment. So I am our goal I will attain enlightenment for the sake of all sentient beings. And in order to accomplish that, I’m going to engage in the perfections, generosity and so forth. And I’m gonna do so until attain enlightenment. So here, one has to engage in the trainings.
It’s part of the package. One. And then the next topic as I was going through is it is inappropriate to posit two systems of guarding or not guarding the trainings with respect to the engaging mind of enlightenment. So with respect to the aspiring mind, these two systems may be appropriate. However, with respect to this to taking the engaging mind, by means of ritual, it is inappropriate to take it without training in the trainings, just like Geshe has just told us.
Therefore, it is unsuitable to assert that there is a difference with respect to it being appropriate and inappropriate in the many rituals for the vow transmitted from Nāgārjuna and Asaṇga. I was just going through again. There’s these two two lineages that came down from Asaṇga and Nāgārjuna on on generating the mind of enlightenment. And, again, there are some people who will say traditions are unsuitable while others are suitable. And and the point being there is there is no such thing.
They are all suitable. They are all good. And then I guess it goes through the next topic. Again, although it is appropriate for someone not training the trainers to generate the aspiring mind, the engaging vow the engaging vow the engaging vow is inappropriate. So the advice to King Prasenajit says that if one cannot train in the trainings of generosity, etcetera, a great amount of merit is accomplished from merely generating the mind of enlightenment.
Take, taking this as its as its source, the first stages of meditation says, whoever cannot train in the perfections fully in all their aspects should generate the mind of enlightenment thoroughly conjoined with method because the results will be great. So, again, what we’re being told again here is that one can do the mind generation. And in case, the mind generation here is referring to the aspiring mind of enlightenment. So one can produce the the aspiring mind of enlightenment without having to take up the trainings and the vows that pertain to the engaging or or even the the aspiring mind of enlightenment, one can still do that. And so Geshe-la, again, is going went through the the rest of the text.
Thus, it is clear that it is appropriate for someone incapable of training in the trainings of generosity and so forth to generate the mind of enlightenment, but inappropriate to hold the vows. So, again, we again, what is being said in brief is that one can take produce the mind of training in the aspiring mind of enlightenment and not have to take the vows or engage in the trainees. One can still do that. Just like, for example, when we do the the one day fasting vows. The eight Mahāyāna precepts.
Thank you. When we do the eight Mahāyāna precepts, again, we we do that on the context of having generated the mind of enlightenment. And again, what we are doing here is generating the aspiring mind of enlightenment. Geshe-la explained that the reason this is taught in this manner is because when one takes the vows of the engaging mind of enlightenment, when in in the process of develop generating the the engaging mind of enlightenment, one says, I will attain enlightenment for the sake of all beings. And in order to accomplish that, one then resolves, determines that I will practice the perfections.
So if one takes this vow and then is not able to process this perfections, then one is contradicting that vow. And whilst on the other hand, in the aspiring mind of enlightenment, all the one is doing is developing the aspiration. May I attain enlightenment for the sake of all beings? And one is not determining or resolving in order to accomplish this, I will do this. One is just aspiring.
And then so with Geshe-la explains it in this way. So with with the aspiring mind of enlightenment, there is only profit and no loss. With the engaging mind of enlightenment, there’s there’s there’s great profit. But if you cannot but if you contradict the the vows of the mind of enlightenment and cannot practice the perfection, there is great loss. So with the aspiring, there is only great profit and no loss.
And not only that, but also with regards to the engaging mind of enlightenment, there are many vows that come with it. What is it? It’s eighteen root vows, isn’t it? And forty six secondary vows. And so there’s all these vows that come with it.
And, again, you know, it’s a very hard training. It’s very difficult. So, you know, contradicting those vows also makes it very difficult. Contradicting those vows is also greatly negative. So it’s a very difficult training.
And Geshe-la is saying, So for for ourselves, for us, if we really want to make a great profit, if we really want to profit greatly, then we what we can do is say, you know, may I attain enlightenment for the sake of all sentient beings, you know, for the sake of accomplishing the perfect welfare of all sentient beings, and may I be able to train in the perfections and and all the trainees? So one I guess, wasn’t saying one doesn’t say, you know, in order to do that, I will train the perfections and the trainees. One say, you know, according to one’s capability, one say, you know, may I be able to train? And then so then, again, we’ll go for the the the ritual for assuming the mind of of generation. The mind generation.
So, again, the ritual for assuming the mind generation is I I guess I was just going through the whole ritual. Again, all Buddhas and Bodhisattvas reside in that interactions. Please grant me your attention. Master, please grant me your attention. I, whose name is so and so by means of the roots of virtue of of the nature of generosity, nature of morality, and the nature of meditation that I have created cause to be created and rejoice in the creation of in this life and in previous lives, just as the previous tathagatas, foe destroyers, perfectly complete buddhas, liberated those who are not liberated, free those who are not free, give breath to those unable to breathe, and cause those who have not completely passed beyond sorrow to completely pass beyond sorrow.
And you say this three times. So again, so one is vowing then basically one is committing to oneself to attain perfect enlightenment for the sake of all beings. And Gershell was going and then one commits, one one determines, one commits oneself to liberate liberate all all sentient beings are not liberated. I can liberate them from from cyclic existence to free them. They are not free.
I can free them from every suffering. And, again, to give breath to those who are unable to breathe. Guess I was just saying, referring to, you know, hell beings and so on, beings who are tormented by great suffering, again, to provide to provide to to get them out of there to get them out of those suffering realms and then establishing them in in in in better conditions and then lead them to liberation and enlightenment. And then and then to cause those who have not passed completely beyond sorrow, who have not completely passed into nirvana to pass beyond sorrow, to pass into nirvana. Even though it is not clearly mentioned in the refuge ceremony that we have been just went through and this one ritual right now that we have gone through also, it is necessary to repeat these words three times after the master, after the preceptor.
Okay? And so the the method for taking the mind generation by oneself in a ritual. So, again, this is the the manner of taking the mind generation in the presence of a master. From Jo Atisha, this is the mind generation ritual. So what what to do if we cannot find a master?
So then the the way to take the mind generation, again, without a preceptor. So we are taught the ritual for generating the mind of enlightenment oneself in the absence of a master is as follows. Having brought to mind the and all the Buddhas of the ten directions. Prostrate to them and do the right of offerings and so forth. Then according to the previous order, make the request, to them and go for refuge while leaving out the word master or or, lopon and and and so on.
So, again, also in the the the mind of enlightenment, again, one leaves the word takes the word of of the master out. Master, please grant me your attention to leave that out and just do all the rest. So, again, one can one takes the the word master out of the the recitation. You know? So master, please grant your attention to to give that out, and then you can say, you know, teacher or or Buddha or and so on.
Please grant your attention. And then the concluding ritual, we are told the master should mention the trainings of the aspiring mind to the student. So guarding that which has been obtained without degeneration. So, again, there is having having taken the aspiring mind, one has one has one’s commitments and trainings to to be kept. So what what is it that one has to keep then the guardian get that which has been obtained without degeneration?
So we have these two divisions. So one has obtained in the vow, One has to guard that. So, again, first, training in the cause that assures the mind generation will not degenerate in this life. The mind of enlightenment will not degenerate in this life. And then training the cause that assures one will not be separated from the mind of enlightenment again in future lives.
So, again, training in the cause that assures the mind generation will not degenerate during this life. So, again, the first one being the training and remembering the advantages so that the strength of one’s delight in the mind generation increases. And and and Geshe was in saying, again, in remembering the advantages of the mind of enlightenment, there’s a lot that can be said about it. There are many, scriptures talking about it. And Geshe-la was thinking there’s a there’s a lot of such recollections in the and Geshe-la was just quoting one half a verse from that text, which says, that by the force of which even harm brings about happiness.
To that, I go for refuge. And and so that is the the mind of enlightenment. So, again, if one has if one really has bodhicitta, then even if one were to kill another being and so on, then even even that would bring about would result in in great happiness in the future. So the to this powerful mind, then again, goes for refuge. So, again, because the mind of enlightenment is a mind that is solely intent on on accomplishing the benefit of others and has no intention of harming others whatsoever.
So it is a mind that brings about only happiness and no suffering because every suffering comes about due to harm intending harm and causing harm to others, and every happiness comes about by intending the happiness and the benefit of others. And then because also because in order to produce the mind of enlightenment, one has already to have fully developed, love and kindness and compassion. So in this way, is one only wishes good for others, one’s own intending, good benefit, the benefit of others. And as such, the such a person who has fully developed love and kindness and compassion is is liked by all and is helped by all. So even in this very life, one starts seeing the the beneficial results of of producing the mind of enlightenment, loving kindness, and compassion.
So, again, as once one has no trace of any harm harmful intent left at all. And and, again, the mind of enlightenment then is is such a is such a mind that brings about limitless, inexhaustible happiness. One is one is one is so benevolent that there’s no one who would dislike it, that this is not it’s not possible to dislike someone who has the mind of enlightenment. It’s a you know, everybody would like that person. This one.
So we have then the training, remembering the advantage so that the strength of one’s delight in the mind generation, the mind of enlightenment increases. Training and generating it six times so that the actual mind of enlightenment increases. Increases, training in not mentally abandoning any sentient being for whose welfare the mind has been generated, and training in accumulating the collections of merit and wisdom. And then training and remember and and remembering the advantages. In regards to this topic, we have again three parts.
The way the advantages are explained in the scriptures, the way the mind of enlightenment is praised in the writings of the holy beings, and the instruction to exert oneself as it is this very mind that the Buddhas and their children have seen to do to be the exalted method. So with regards to the first one and the way the advantages are explained in the scriptures, we have the the uncommon causes and then showing the advantages. As for the uncommon cause, because now going through the text, you consider the advantages. Thank you. The advantages of the mind of enlightenment by studying the sutras or hearing them from the guru.
So so then since they have been taught extensively in the Gandavyuha Sūtra, they should be studied there. As a quotation above from from that says, it is the seed seed of all the Dharma of the Buddha and all the conduct of all the conduct and aspiring prayers of the bodhisattvas are summarized in it. So it is said to be like a brief presentation. So although although the extensive explanation of the branches is boundless, since the brief presentation contains everything, the brief presentation, like a synthesis of them, teaches a synthesis that summarizes the essential points of all the paths of Bodhisattvas. Geshe-la was explaining that the whole point being that every good quality there is, every real good quality, every spiritual quality there is, is included in the mind of enlightenment.
So if you produce the mind of enlightenment, then you have a solid foundation for every other quality to flourish. So it is the it is it is the source of very good quality arising in the minds of any being. Every being there is, beings will only develop good qualities, real good qualities by force of the mind of enlightenment. And also it is dependent entirely on the mind of enlightenment that one can attain. Enlightenment itself without the mind of enlightenment.
There is no it is not possible to attain enlightenment. So so it is it is the cause of immeasurable good qualities. Is the source of immeasurable good qualities. And then with the mind of enlightenment, being endowed with the mind of enlightenment, every single action that one engages in, everything that one does becomes a cause of enlightenment itself. So that’s that’s just how how valuable it is, how how precious it is, how greatly beneficial it is.
And now even in in our case, you know, if we do not have the the perfectly complete mind of enlightenment in our in our hearts, even though we do not have that, we have only the we only train training in developing the aspiring mind of enlightenment. So every time that we engage in a virtuous action whilst having generated the motivation of the aspiring mind of enlightenment, every one of those virtues that we do, it is going they are going to also be the cause of enlightenment itself. Even though even though even though, you know, at at other times, we might be involved with attachment, aversion, and the and and negativities and so on, even though that that might be the case, in those instances when we are engaging in a virtuous deed motivated by the mind of enlight by the aspiring mind of enlightenment, in those during those times, we are creating immeasurable merit, inexhaustible merit. We are creating the cause of enlightenment. Yeah.
Questions? There’s no difference. It’s just a a fancy way of saying it. It’s just a fancy way of saying it. Until I attain the heart of enlightenment.
The word is. That’s all there is to it. Where is it? So Geshe-la was explaining. So the word and.
Right? Is Buddha or or Buddhahood. And then, again, the the the in this case, the essence of enlightenment, they mean full enlightenment. All that they mean is full enlightenment of a Buddha. So you can you can use the word.
You can use the word. Now if you take the word the Tibetan word alone, then that can that that is has a broader sense. The word alone refers to any enlightenment. It could be the enlightenment of arhats for destroyers, so the arhats, foe destroyers, so the śrāvakas and Pratyekabuddhas realize and the enlightenment of of of Buddhas also. So when when when you put the together with the, then you’re talking about then you are excluding this lower enlightenment, and you were talking only about the full enlightenment of a Buddha.
Yeah. Anyone else? Anyone else? So so there are there are a couple of things here. So there are a couple of things here.
First of all, you did not contradict the of not killing because the lay vow of not killing pertains to not killing human beings. That is not to say that killing animals is right. It is just it is very wrong, and it is also a negativity, but you’re not contradicting the vow in any way. And yet, so you have you have done what you have done with the intention of saving, preserving their lives. So you were not intent on killing them.
So even though some of them have died accidentally, the negatives that you create from that is very little. And then on on the other hand, you you have created a lot of benefit because of your intention and what you have accomplished anyway. So that’s that’s a good thing. You did a good thing. So then you you just leave the offerings there for for the duration of that day, and then at night, you can you can just get rid of them.
So if if if the offerings are edible, then you can eat them yourselves or you can give to animals or you can give to somebody else. Alright. Shall we shall we shall we finish? It’s almost nine o’clock. Oh, yeah.