Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Jampa Gyaltsen completes his detailed commentary on the ten bodhisattva grounds, explaining the etymology and characteristic realizations of grounds six through ten: the manifest ground where meditation on the twelve links of dependent origination arises in reverse; the gone afar ground marking the transition toward effortless practice; the immovable ground where apprehension of true existence ceases; the good intelligence ground where multiple forms of wisdom reach fruition; and the cloud of doctrine ground from which compassion rains down on trainees. He then pivots to the five Buddhist paths, defining them as minds influenced by uncontrived renunciation and dividing them by their objects, meditative modes, and the three vehicle practitioners. The session walks through the path of accumulation and path of preparation in depth, with subdivisions and examples, before turning to the path of seeing and its eight forbearances. The final quarter addresses questions on the role of meditation, the necessity of śamatha for bodhicitta, and how Mahāyāna practitioners differ from hearers and solitary realizers in their objects and methods of training. Pitched at serious practitioners of the Mahāyāna path with foundational understanding of Buddhist psychology and cosmology.
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File: 2013-05-10.mp3
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Teacher: Geshe Jampa Gyaltsen
Collection: Grounds and Paths
Date: 2013-05-10
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~4,584
Melanie, we’ve called the aggregates. Who was in charge? Charge or never? No batteries. So we will generate the motivation to listen these teachings of sa lam (grounds and paths) by wishing that through listening to them we can attain the state of full enlightenment for the sake of infinite mother sentient beings.
And with this as a motivation, will meditate for one or two minutes. And we have finished the presentation of the fifth ground on page nine of your English translation, the so called difficult to tame ground. And at present, one presents the etymology of the name of the sixth ground. There is a reason for calling the sixth ground manifest because manifesting on the arising of the 12 links of dependent origination manifests a reversal from cyclic existence and meditating on the reversal of the system of the 12 links of dependent origination manifests Nirvāṇa. So generally speaking here at the level of the fifth ground, particular emphasis was put on the training and concentration and as a direct result of this at the level of the sixth ground, the training in the perfection of wisdom, not the perfection of wisdom but just the training in it, is enhanced specifically in the form of meditation on both the forward and the reverse processes of generation of the 12 links of which Rinpoche said something yesterday.
The means by which the 12 links arise causally and the means by which the cessation of each of the links leads to the cessation of the following one. As a result of that, this ground, the sixth ground is called the manifest because it makes full enlightenment manifest and the quote from the given a little bit further down states, since depending on the perfection of wisdom, which is here Geshe la says the uncommon training of the sixth ground, manifests here cyclic existence. So here the manifestation of cyclic existence refers to liberation from cyclic existence. And nirvana, the two, it is called the ground of the manifest. And then moving onwards to an explanation of the seventh ground, at the very bottom of page nine, there is a reason for calling the seventh ground gone afar because in dependence on meditating on the path for a long time, one relates to two, the final path having signs and effort with the one path of progress.
So the seventh ground called Gon Afar called Gon Afar, Geshe la says, because one has gone afar or gone a long way on the practice of the Mahāyāna. And the seventh ground is a transition which leads to the eighth ground at which point practice becomes basically almost effortless and at which point there is no manifest appearance anymore of the apprehension of true existence. So while at the level of the seventh ground, this manifestation of the apprehension of true existence is only occasional at best. Nonetheless, it does occur. At the level of the eighth ground, it no longer does.
Since at the level of the eighth ground eighth ground, all of the afflictions are abandoned. And therefore, the seventh ground is characterized by the increase in power of the antidotes to the objects of abandonment. And as is said in the quote from the Mahayanasutra Lanka at the bottom of the page, since it is related to the one path of progress, The one path here refers to the path leading to full enlightenment. It is asserted to be the ground gone afar. And moving onwards, there is a reason for calling the eighth ground immovable because on the eighth ground at the bottom of page nine, both discriminations with signs and discriminations without signs but with effort do not move the mind and are non-existent.
So the characteristic here, Geshe la says, of the eighth ground is that in the eighth or on the eighth ground, there is no longer a manifest apprehension of true existence, which was still present on occasion on the seventh ground. And there is no longer emotion. What is referred to here by emotion is actually this discrimination with sign. The term sign here actually refers to the apprehension of true existence. And moving onwards on page 10 of the English translation, there is a reason for calling the ninth ground good intelligence because, actually, a sharp mind because one attains a forbearance called intelligence correctly knowing individual phenomena.
Now there are several types of intelligence specifically for. There is intelligence of the scriptures, intelligence of the meaning of the scriptures, that supreme intelligence of the aryas, and that
Intelligence which elucidates the manifest. These are all led to fruition on the ninth ground in which a particularly powerful development of wisdom occurs. And moving onwards, there is a reason for calling the tenth ground the cloud of doctrine because just as and here an example is given, a great harvest in the world occurs in dependence on rain falling from a gathering of rain clouds in the sky. So a great marvelous harvest of virtue in the continuum of trainees occurs in dependence on a rain of doctrine from the gathering of clouds of doctrines regarding forms, meditative stabilization and so forth in the mental continuum of tenth ground bodhisattvas which is like the sky. So here the mental continuum of tenth Ground Bodhisattvas is compared to the sky and the two mentioned in the quote, the two like clouds which refers to clouds and water refer to the achievements within the continuum of the tenth ground bodhisattvas, such as for instance dharani of non-forgetfulness or single pointed concentration, as well as compassion, which are all present in the continuum of tenth ground bodhisattvas.
And these act as clouds which give rise to a crop, a crop of what? A crop of virtues. And the final paragraph of this section, when the meaning is condensed, so this is a summary of the core meaning of the 10 grounds. The reason for which the subject clear realizations of one who has entered a path are called grounds is because they serve as the basis for the many good qualities that are their effects. So here, when the grounds are present, then the numerous good qualities themselves are also present.
And when the ground itself is absent, then the numerous good qualities are also absent. This is the meaning of this definition of a ground. And this completes the presentation of grounds. At present, we will enter the presentation of paths. The only difference between the two in reality is that the presentation of grounds is more elaborate than the presentation of paths, which is itself more summarized.
The actually, the meaning of grounds and paths included within grounds and paths is synonymous. So grounds and paths are synonymous. And at present, moving onwards the presentation of paths with a fivefold subdivision of paths into definitions, divisions, synonyms, etymology and mode of production in the middle of page 10 of your text. Paths are defined as exalted knowers and perhaps we translate this definition. An exalted knower which holds by means of an uncontrived thought of renunciation.
So here, it is an exalted knower, in other words, every path is in mind. When we say that it holds something, it holds a thought or it holds something of that nature, this indicates that this mind is actually influenced by the uncontrived sense of renunciation. In other words, the uncontrived mind which is striving for liberation from cyclic existence and everything which held or apprehended by such a mind becomes a path. Therefore, everything which is a path is necessarily a mind. And moving onwards to divisions.
If paths are divided in terms of their objects, so generally the object of paths in this context are selflessnesses. Selflessnesses and as you remember there are five paths, the path of accumulation, of preparation, of seeing, of meditation and of no more learning. At the level of the path of preparation for instance, selflessness is apprehended or emptiness is apprehended by a union of Samatha and insight or at the path of seeing the first instant of a yogic direct perceiver realizing non conceptually emptiness arises, one moves upwards all the way to the path of no more learning. So this is a presentation of the five paths from the standpoint of the object. If on the other hand they are presented from the standpoint of the periods, or here perhaps from the standpoint of the occurrence is a better translation.
There are three subdivisions of paths into meditative equipoise, into subsequent attainment, and into paths which are neither meditative equipoise nor subsequent attainments. Finally, if they are divided in terms of the basis, a better term than support, the basis here refers to the person who trains in these paths. There are three subdivisions into hearers, solitary realizers, and bodhisattvas. And at present, moving onwards, the definition of the path of accumulation is a clear realization of the doctrine. So this is identical to the definition which was given earlier on in the context of the presentation of grounds and paths.
Doctrine here is to be understood as the meaning and the actual text of scriptures. So a clear realization of doctrine is a clear realization of the principle meaning and the principle words of scripture by means of hearing and thinking. This does not exclude meditation. There is meditation even at the level of the path of accumulation, but it is not the principle activity. And then in turn, a path of accumulation is subdivided into three in function of the three bases.
The path of accumulation of a hearer, a solitary realizer and a bodhisattva. This in turn, if you take the definition of a hearer path of accumulation is subdivided into three, small, middling and great. And each of these subdivisions has in turn three subdivisions into direct perception, inferential cognition, and subsequent cognitions. And then moving onwards in our translation. At the bottom of page 10, the first direct perception is for instance the first five higher knowledges in the continuum of a person on hearer’s path of accumulation.
This refers for instance to the, the term higher knowledge here is a bit awkward. It’s actually paranormal perceptions really which is meant. This refers to the paranormal perception of miraculous emanations, the divine eye and ear or for that matter telepathy, literally knowing another’s mind. The second inferential cognition is for instance the awareness that newly realizes the selflessness of persons in dependence on a sign in such a continuum, in other words a continuum of a hearer and the third subsequent cognition is for instance the ascertaining consciousness which ascertains selflessness of persons in such a continuum therefore apply the reasonings also to solitary realizers paths of accumulation. Here basically the, reasonings can be applied the same way to both solitary realizers in Bodhisattvas.
As you remember in the Yogachara-Svatāntrika Madhyamaka system, the main objects of abandonments of hearers, solitary realizers and bodhisattvas are different. And likewise, the main objects of meditation are different. So the main object of meditation of a hearer is selflessness. The main object of meditation of a solitary realizer is non duality. And the main object of meditation of a Bodhisattva is emptiness and therefore these definitions are just modified in terms of the main object of meditation of the being concerned.
And then moving on to the definition of a path of preparation at the very bottom of page 10 of your English translation. The definition of a path preparation is a clear realization of the meaning. So as you remember, the definition of a path of accumulation was a clear realization of the doctrine. The difference here is that since the main focus at the level of the path of preparation is generating an inseparable union of Samatha and Vipashyana, of Samatha and insight, then meaning is more important than the actual scriptural object. Therefore, the definition of the path of preparation is a clear realization of the meaning.
When it is divided, there are three, the hearer path of preparation and so forth. The definition of a hearer path of preparation is a clear realization of a hearer’s meaning which in turn is divided, a hearer’s path of preparation is divided into four. Heat, peak, forbearance and supreme phenomena. These four subdivisions are for the three first subdivided into three. So there is a small, middling and great stage of heat of the path of preparation of a hearer.
Likewise for peak, likewise for forbearance, but supreme mundane quality or supreme phenomenon has only one instant and therefore there is not a threefold subdivision of that. This is a case because this is a scriptural source of this. Abhidharmakośa of Vasubandhu says that it is a single moment just like the supreme mundane quality. And then moving onwards, if divided in another way, so this is exactly the same principle as the divisions of the path of accumulation at the time of the occasion. There are direct perception, inferential cognition and subsequent cognition.
The examples are similar to those given for the path of accumulation. So for instance, the five contaminated paranormal perceptions in the continuum of a being on the path of preparation and so forth, extend the reasoning to solitary realizers and to, Geshe la says, to bodhisattvas. In each case, The only difference lies in the main object of meditation, which for solitary realizers will be nonduality as Geshe la explained, and for bodhisattvas will be emptiness. And then moving onwards, the definition of a Mahāyāna path of preparation is a clear realization of the Mahāyāna meaning. If that is divided, there are four.
So it’s the same fourfold subdivision as as presented for the path of preparation for hearers and solitary realizers such as heat, peak forbearance and supreme phenomena. Each of these is also divided into three and here the difference with the presentation for hearers and solitary realizers is that it is every single one of the subdivisions of the path of preparation which is subdivided into three including the last, including supreme phenomena. So we have 12 subdivisions instead of 10 subdivisions for the path of preparations of hearers and solitary realizers. If that is divided in another way at the time of the occasion, there are the three subdivisions such as direct perception, inferential cognition and subsequent cognition. Direct perception would be as in the examples given previously, the paranormal perceptions in the mental continuum of a Bodhisattva on the path of preparation.
The inferential cognition would be the first instant of a valid inferential cognizer cognizing emptiness within the continuum of the Bodhisattva on the path of preparation. And an example of subsequent cognition would be the second instant of an inferential valid cognizer cognizing emptiness within the continuum of your Bodhisattva on the path of preparation. And then in the upper part of page 11, we have finished the presentation of the path of preparation and we move onwards to the path of seeing. The definition of a path of seeing is a clear realization of the truth. The truth here refers to either the selflessness of persons for a śrāvaka or hearer, or non duality for a solitary realizer or emptiness for a bodhisattva.
And this actually refers not merely to the clear realization of truth, but it refers to a new clear realization of truth. If that is divided, there are three, a hearer’s path of seeing and so forth. In other words, a hearer’s path of seeing, a solitary realizer’s path of seeing, and a bodhisattva’s path of seeing. The definition of a clear realization of a hearer’s path of seeing is a clear realization of a hearer’s truth, which refers to the selflessness of persons. The divisions and so forth have already been explained.
And then moving onwards, the definition of a doctrinal forbearance of suffering related to a hearer’s path of seeing is, as you remember, we had a presentation of the eight forbearances and this is a formulation of their definitions. That which is an uninterrupted path of a hearer’s path of seeing and which acts as the actual antidote to the seeing abandonments related to sufferings including the path of the desire realm which are its corresponding objects of abandonment. So this refers actually to the abandonment of the afflictions, which are connected with the noble truth of suffering. And the definition of a subsequent forbearance of sufferings related to a hearer’s path of seeing refers in turn to the abandonment of the afflictions and the imprints which are connected to a hearer’s path of seeing. And then what we have is an alternation, Geshe la says, between a doctrinal forbearance of suffering related to subsequent forbearance of suffering related to a hearer’s path of seeing and then the set of same alternates with respect to each of the following four noble truths.
So the noble truth of origination of cessation and the noble truth of the path, which makes a total of eight forbearances. And then moving onwards towards the bottom of the or towards the top of the second paragraph, the second half of page 11, there is simultaneous production of the eight forbearances of the hearer’s path of seeing, because they’re producing that way in the continuum of a candidate for who abandons objects of abandonment all at once. So Geshe-la says this sounds rather complicated, but a simple way to understand it is to distinguish between practitioners of sharp and practitioners of dull faculties. Practitioners of sharp faculties can be considered to realize simultaneously at the time of the first instant of a yogic direct perceiver perceiving emptiness all of the eight forbearances and this corresponds to an uninterrupted path of a path of seeing. And that is followed then by a path of release in which the eight knowledges are realized.
So this would be how a practitioner of sharp faculties would realize the eight forbearances. A practitioner of dull faculties on the other hand would realize the eight forbearances and subsequent the forbearances incrementally alternating between the first forbearance and its corresponding subsequent forbearance, then the second forbearance, which corresponds to an uninterrupted path and the corresponding second subsequent forbearance, which corresponds to a path of release. Then the third forbearance and the third subsequent forbearance, which is a path of release of that third forbearance. And all in all, when we have two groups of eight, which makes 16. So the presentation of the path of seeing of a hearer is basically in keeping with what we have previously.
And one can understand the presentation of the paths of seeing of solitary realizers and bodhisattvas in a similar way. And then we would move on to a presentation of the path of meditation.
So we have only one lesson left, which is next Thursday, and Geshe la will jump next time directly to the presentation of the path of meditation since there are some difficult points. And he says there’s not a ton to finish, so he hopes to finish. So we will finish. Yeah. Okay.
Yes. So what are the questions from Mark’s group? On the path of seeing. Right? Accumulation.
Accumulation is what you’re talking about. He said for the path of accumulation. Yes. So regarding the path of accumulation, the path of accumulation is defined as a clear realization of Dharma. Dharma here refers not just to any Dharma but specifically to scripture, to scriptural Dharma in other words.
And there are many varieties of scriptural Dharma. Generally speaking, Geshe la says, when we consider the Mahāyāna beings on the path of accumulation, the the criterion for entry in the path of accumulation of a Bodhisattva is a generation of uncontrived bodhicitta. However, it does occur for bodhisattvas on the lowest of the subdivisions of the path of accumulation not to have the wisdom which understands emptiness, but only to have renunciation and bodhicitta present within their mental continuum. And then from the middling level upwards, they necessarily must have inferential cognition of emptiness. Regarding the hearers and the solitary realizers on the path of accumulation.
Hearers would have within their mind stream renunciation as the main factor which determines their entry into the hearer vehicle and they would have a conceptual realization of the selflessness of persons. While solitary realizers would have both renunciation and a conceptual realization of non duality and often as well a realization of the selflessness of persons. Does that answer your question?
No. Most definitely there is meditation on the path of accumulation and not just a little of meditation but a lot of meditation. However, we have to analyze clearly the meaning of the names of these paths. So path of accumulation indicates that the foremost activity on the path of accumulation is the accumulation of the two collections, specifically of the collection of merit. Then path of preparation, the following path indicates that one actually is engaging more into meditation even though the practices to commit merit are present.
Path of seeing indicates that this is the first time one has a direct, naked experience of whatever mode of ultimate reality corresponds to that vehicle. And then path of meditation and path of no more learning are self evident. The path of no more learning is so called because there are no objects of abandonment left. Moreover, if we take the specific instance of the, Mahāyāna vehicle, It has been said that it is possible to generate great compassion without śamatha. It is said in many scriptural texts that it is impossible to generate bodhicitta without Samatha.
Therefore, to enter the great vehicle, to be a Mahāyāna practitioner on the lowest level of the path of accumulation, Samatha is an indispensable preliminary. Does that answer your question? Yes. Wise wise. So the reason for this is because to give rise to bodhicitta, one needs an extremely stable mind as a help.
There are certain states of mind such as bodhicitta for which what is called a mental basis, a sem ten, are indispensable. These are states of mind which are preliminary and indispensable to the generation of the state of mind one is trying to generate. In the case of bodhicitta, since one needs a very stable state of mind focused on the attainment of full enlightenment, it is said that it is indispensable to have Samatha as a preliminary to generate bodhicitta. Are there other questions? How it occurs?
That thing So these are two ways of meditating upon the 12 links of the dependent arising. To start with, one has to understand one’s own suffering predicament and reflect on the causes of this suffering and moving backwards in time, our present suffering arises from craving, from grasping and from existence which in turn arise from feeling, the link of feeling in a previous life which itself arises from karma which itself ultimately arises from the afflictions. Then when one meditates on the 12 links in the forward direction, one meditates on their mode of generation. So one would meditate on the fact that from ignorance arise the compositional factors which are karma, from composition of factors arises consciousness and so forth. And this is what acts as motor of cyclic existence.
While one will meditate on the 12 links in the reverse mode. One will meditate on the fact that through the cessation of ignorance, the cessation or the end of the generation of compositional factors or karmic imprints occurs. From the cessation of karmic imprints occurs in turn the cessation of consciousness of name and form and so on. The path of seeing in general. So the four noble truths are meditated upon by all four schools of Buddhist tenets irrespective.
However, if one wants to specify matters a little bit more, in general, at the level of the path of accumulation, all the four noble truths are meditated upon. The main focus is the accumulation of merit. At the level of the path of preparation, the main focus starts to shift to a union of Shamatha and Vipashyana focused on the four noble truths. The accumulation of merit fades somewhat at the level of the path of seeing in general. The Four Noble Truths are realized and one moves upwards through the paths of meditation and no more learning.
However, if we want to analyze this in greater detail, for both Shravakas and Pratyekabuddha impelled to enter their path through renunciation, The path of accumulation is a path of meditation principally on the Four Noble Truths motivated by renunciation. The path of preparation is an increase or an increased meditation on the Four Noble Truths where a Shamatha on the Four Noble Truths conjoined with insight is generated. The path of seeing is a realization, a direct realization of the Four Noble Truths and this presentation differs somewhat from the place which the Four Noble Truths occupy in the presentation of the paths for the great vehicle. In the great vehicle, on all five paths, the four noble truths are meditated upon. However, they are not the principal object of meditation anymore.
They are a subsidiary object of meditation. The principal object of meditation for Mahāyāna practitioners on all five paths is non-true existence. And the Four Noble Truths for Mahāyāna practitioners are meditated upon in conjunction with bodhicitta and no longer conjunction only with renunciation. Is that yeah. Are there other questions?
So the reason for this and the reason for the distinction between the supreme mundane phenomena being divided in three at the level of Mahāyāna and not being divided in three for the Śrāvakayāna and the Pratyekabuddhayāna is as follows. Generally speaking, the fourth subdivision of the, path of preparation, which as you remember is subdivided into heat, peak, forbearance, and supreme mundane phenomena refers to the highest level which a worldly being can attain. So whether such a being is a Śrāvaka, a a Pratyekabuddha, or a Bodhisattva, at the level of peak, he he or she abandons anger and at the level of forbearance is no longer able to be reborn to the power of common delusion in the lower realms. Because this is a fairly long and drawn out process of progression, each of these three first paths are subdivided into three subdivisions, the lesser, middling and greater. However, for the Shravakas and the Pratyekabuddha, since there is only one instance which separates them on the supreme mundane phenomena subdivision of the path of preparation from the path of seeing, then this subdivision of the path of preparation is not divided into three.
In the case of Bodhisattvas, the reason for which the last instant of the path or this last sub division of the path of preparation is sub divided into three is because the Bodhisattvas spend much longer on each of the sub And therefore
It is possible to subdivide the supreme mundane phenomena section of the path of preparation into three parts. So as you remember, it takes much longer to progress on the paramitayana, the perfection vehicle, than on either the vehicle of the hearers or the vehicle of the solitary realizers. And specifically, it takes a very long time to progress on the path of preparation. So this is why this division can be made. Are there other questions?
Okay. Thank you.
Key terms in this teaching
- dependent origination pratityasamutpada (Skt); ten drel (Tib)
- Also called dependent arising. The way that the self and phenomena exist conventionally as relative and interdependent. LYWA
- five paths lam nga (Tib, Wyl)
- The five stages of spiritual progress - the paths of accumulation, preparation, seeing, meditation and no more learning - set out for each of the three vehicles; the Mahayana five paths culminate in buddhahood. LYWA
- four noble truths denpa zhi (Tib)
- The subject of the Buddha's first turning of the wheel of Dharma. The truths of suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering as seen by an arya. LYWA
- grounds and paths sa lam (Tib)
- Various advanced mental states that are achieved through meditation and practice. LYWA
- path of no more learning ashaiksa-marga (Skt); mi lob pä lam (Tib)
- The fifth of the five paths, the culmination of practice: for the Mahayana, buddhahood; for hearers and solitary realizers, the liberation of an arhat. LYWA
- pratyekabuddha rang sang gye (Tib)
- A solitary realizer or self-realizer; a Hinayana practitioner who attains liberation from cyclic existence autonomously, without relying on an external teacher or teachings. Cf. shravaka. LYWA
- Pratyekabuddhayana rang sang gyä kyi thegpa, rang gyälwäi thegpa (Tib)
- The Solitary Realizer Vehicle. One of the branches of the Hinayana. The path of solitary realizers (pratyekabuddhas), practitioners who attain liberation from cyclic existence autonomously without relying on an external teacher or teachings. LYWA
- Shravakayana nyen thö kyi thegpa (Tib)
- The Hearer Vehicle. One of the branches of the Hinayana. The path of hearers (shravakas), practitioners who strive for liberation from cyclic existence on the basis of listening to teachings from a spiritual guide or teacher. LYWA
Definitions adapted from the Lama Yeshe Wisdom Archive glossary, as taught in the Gelug tradition.