Lam Rim — 2013-07-10

Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.

About this talk. Kyabje Rinpoche opens this 116-minute teaching with a pointed question: do ordinary jobs prevent practice, or do we simply lack the will to prioritize dharma? He examines this tension through careful commentary on the Lamrim, the graduated stages of the path. The core teaching focuses on four great qualities of the Lamrim: all Buddhist teachings, despite apparent contradictions, converge toward enlightenment; every scripture becomes guidance for one’s own practice; the three principles—renunciation, compassion for all beings, and insight into emptiness—contain the heart of the Buddha’s intent; sincere engagement shields practitioners from the gravest transgression: abandoning dharma through doubt in certain teachings. The closing Q&A circles back to the opening question, exploring whether worldly work can genuinely become practice through right motivation.

File metadata (for organising)

File: 2013-07-10 – KR.mp3

UUID: c232d67a-6b98-455a-8674-45c0cac0f8de

Teacher: Kyabje Rinpoche

Collection: Unclassified

Date: 2013-07-10

Recorded at: Tibetan Buddhist Institute, Adelaide

Words: ~5,870

As says in his, phenomena are mere nominal designations. We are perceiving them as such. We shall attain liberation. In addition, as Jampel Gyatso says, at this time and at this time refers to this time or this occasion in which we have obtained a higher rebirth. At this time.

Therefore, if we do not attain independence, independence refers to the capacity not to be reborn in the lower realms, when shall we do so? We obviously must check our motivation regarding engaging in Dharma practice. However, as far as time for practicing Dharma is concerned, every single one of us without exception has the time to practice Dharma. Whether we practice it or not is a totally different matter which concerns us and us alone. We say we don’t have the time to practice Dharma because we have to work.

This is a clear indication that we are not Dharma practitioners. A true Dharma practitioner gives up work since work is none other than worldly activities which is of no benefit whatsoever for our future lives. The work we do is of no benefit whatsoever after we die. For that matter, the so called work we engage in to gain money turns out to be an obstacle to our Dharma practice since it prevents us from practicing Dharma. Therefore, in our obsession with our lifestyle and with work, we turn out to be extremely small and narrow minded people.

We are here for a very short period of time. It is precisely because we are unaware of just how short the period of time we are on this earth is that we waste our time in meaningless activities such as work and so forth. We can see this all over the world in Tibet as well. Then frankly speaking between this life and future lives, it is future lives which really matter since they are infinite in duration. This life is a very short affair for most of us, a matter of a couple of years.

Therefore, it makes sense to put this life away, to just give up this life and to focus on future lives. Then instead of saying I will practice Dharma, I will practice Dharma, I will practice Dharma and it never happening during this life, we should start to practice Dharma. And even if we are able to engage in things as keeping our commitments on a daily basis, then this life will not be empty, will not have been wasted. Otherwise, if our life is dedicated to material affairs, to food and to drink, really we are no different from a beast, from a dog. Sakya Pandita said, one whose life is spent trying to take care of food and victuals is akin to a dog chasing after his tail.

And therefore we should focus on immutable stable activities. And then in function of our capacities, we can hope in future lives to attain full enlightenment or liberation or through the practice of the ethics of the 10 non virtues and the abandonment of the ethics of the 10, the practice of the ethics of the 10 virtues and the abandonment of the ethics of the 10 non virtues to progress upwards in the cycle of reincarnations or at the very least not to harm others and to help them. If we do not practice now in this life, then there is a very high chance we will be reborn in the lower migrations Since we have already accumulated numerous causes for such a rebirth. Once we are reborn in the lower migrations, it is extremely difficult to see how we can get out of them. Let alone hope to progress towards a state as advanced as full enlightenment.

Then once we are reborn in the lower realms, it is almost impossible to ever get out of them. We engage continually in the practice of non virtues under the influence of powerful desire, hatred, benightedness and so forth. To be reborn in the higher realms, we need some virtue. But in the lower realms, we will not accumulate even one anna worth of virtue, one cent worth of virtue. And therefore, even though for people like us, the state of full enlightenment is very far away indeed.

Nonetheless, we should think I shall accumulate the collection of causes to attain full enlightenment because there is no such thing as a collection of causes which cannot give rise eventually to an effect. So once the collection of cause is accumulated, the effect will arise eventually. Then we should reflect that if we think on bodhicitta, we will have accumulated the cause for attaining full enlightenment. If we meditate on emptiness, we will have accumulated the cause for liberation. If we engage in a protection of the 10 virtues, we will have accumulated the causes for a higher rebirth.

Now this does not necessarily involve a lot of hardship. If we meditate in this way for one minute alone, during that one minute, we have accumulated the cause for full enlightenment or one of the lowest states and that cause would eventually mature. It is said that the boundary between Dharma and non Dharma is the motivation. Therefore, if we give rise to powerful causes for the attainment of full enlightenment through meditating on bodhicitta, we will attain full enlightenment. If we give rise to causes for the attainment of liberation such as renunciation or meditating on emptiness, we will attain liberation.

If we give rise to substantial causes for the attainment of a higher rebirth such as an ethics of the protection of the 10 virtues, we will attain such a state. It is not a matter of just counting mantras on a rosary. Our topic is a most important topic during these teachings. It is the Lamrim, the graduated stages of the path. And we should reflect on the fact that we are engaging in this practice of the Lamrim to attain the state of full enlightenment through meditating on an ethics which protects the 10 virtues, through meditating on renunciation, through meditating on impermanence, through meditating on the view and on Therefore, let us please meditate for one minute on the following motivation.

I should attain the state of full enlightenment for the sake of all sentient beings so as to place them themselves in that state. So we are at the stanza six of the chant for the stages of the path. In as much as the stages of the path to enlightenment excellently and incrementally transmitted from the Nāgārjuna and the Sangha, perfect crown ornament of the scholars of Jambudvipa and banner of hearing limpidly for migrators fulfills every wish and hope of all beings bar none. These precious instructions are a powerful king merging the flow of a thousand worthy treatises. They are also a glorious and excellently explained ocean.

In stanza six, the third verse, perfect crown ornament of the scholars of Jambudvipa refers to the trailblazers mentioned in the second verse. In other words, Nāgārjuna and Asaṇga. The first verse of stanza six in as much as the stages of the path to enlightenment, excellently and incrementally transmitted from the Nāgārjuna and Asaṇga refers to the stages of the path of the beings of the three scopes. In other words, the being of the small, middling and great scope. These stages of the path in stanza seven fulfill every wish and hope of all beings bar none.

The wishes and hopes of beings which are fulfilled here are the three categories of wishes, attaining a higher rebirth for the being of small scope, attaining liberation for the being of middling scope, and attaining full enlightenment for the being of great scope. It is for this reason that in stanza seven, the second verse, these precious instructions, in other words, the stages of the path are compared to a powerful king. In as much in the last two verses of stanza seven that these instructions for the stages of the path include the totality of sūtra. It is said that they merge the flow of a thousand worthy treatises and are a glorious and excellently explained ocean. Since the graduated stages of the path includes the topics of all of the Sūtrayāna, it is said that they exhaust or complete Sūtrayāna.

There are four characteristics of the Lamrim. The first is that the totality of the topics of Lamrim are for practice. Generally, topics are presented in treatises either for the sake of ascertainment by scholars or for the sake of practice. In the case of the graduated stages of the path, they are presented for the sake of practice. Therefore, we should generate the wish to practice them.

The second feature is that the graduated stages have an uncommon lineage which is the lineage which in the case of the method aspect of the path passes down from Maitreya through to Guru Serlingpa, Serlingpa in Tibetan. And in the case of the wisdom aspect of the path passes from Nāgārjuna all the way down to Vidyakokila. The eighth stanza teaches the four greatnesses of the Lamrim. The realization that all teachings are bereft of contradiction or scriptures, bar none, dawn as instructions, finding easily the intent of the conquerors and being also protected from falling into the abyss of great evil conduct. Then the first greatness, the realization that all teachings are bereft of contradiction, calls for further analysis.

All teachings here in the first verse of stanza eight refers to these three baskets. In other words, the basket of sūtra, Vinaya and Abhidharma, as well as all the commentaries there there on. Now when it is said that all these teachings are bereft of contradictions, this is a delicate point. Clearly, if we look at them superficially, there are contradictions. So what is the meaning when we say that all teachings are bereft of contradiction?

What is meant is that all of the teachings are means or limbs for one given being to attain full enlightenment. Their common denominator, their shared locus is the wish to lead beings to full enlightenment. In this sense, all the teachings without exception are beneficial, none are harmful. This is a meaning of the realization that all teachings are bereft of contradiction. So what are the contradictions which we can find in the teachings?

It is clear that there are contradictions between sūtra and tantra. It is also clear that there are contradictions between the four schools of tenets. It is clear that there are contradictions between the three turnings of the wheel of the law. For instance, in the sutras of the first turning of the wheel of the law, the Buddha teaches that phenomena or phenomena are established by their own characteristics. In the sūtra of the Second Turning of the Wheel of the Law, the Buddha teaches that no phenomena is established by its own characteristics.

In the Sutras of the Third Turning of the Wheel of the Law, the Buddha teaches that some phenomena, other powered and thoroughly established phenomena are established by their own characteristics. And that other phenomena, imputed phenomena are not established by their own characteristics. For instance, in the Saṃdhinirmocana sūtra, the sūtra Revealing the Thought. These are clearly contradictory statements. Why is it the case that nonetheless one realizes that all teachings are bereft of contradiction?

It is in the light of the intended trainees of the teachings. For instance, the intended trainee of the first turning of the wheel of the law are Vaibhāṣikas and Sautrāntikas, holder of tenets for whom all phenomena are established by their own characteristics. Therefore, teaching these trainees for the sake of these trainees, the Buddha taught that all phenomena are indeed established by their own characteristics, leading them thereby to analyze evermore and to realize that this position is actually untenable. This leads them to the understanding of the position of the intended trainees of the third turning of the wheel of the law. Who believe that some phenomena are established by their own characteristics, such as other powered phenomena and thoroughly established phenomena and that other phenomena, imputed phenomena are not established by their own characteristics.

The Buddha taught the third turning of the wheel of the law for the sake of its specific trainees to lead them to further analysis. So that they eventually can realize the Buddha’s ultimate intent, are the teachings of the second turning of the wheel of the law that no phenomenon is established by its own characteristics. Had the Buddha taught this to all from the very beginning, this would have been of no benefit to them. This is why the Buddhist teachings can be divided into definitive and interpretable teachings. Definitive teachings are teachings which can be accepted literally at face value, whereas interpretable teachings are teachings which have an indirect meaning which must be interpreted further.

Among the Buddha’s teachings there are numerous teachings which can be accepted as literal and numerous other teachings which cannot be accepted as literal. Much of the fame of Asaṇga and Nāgārjuna comes from the fact that they discriminated so carefully within the Buddhist teachings between what was literal and what was not literal. So when it is said in stanza eight that the first greatness of the Lamrim is the realization that all teachings are bereft of contradictions. This must be understood to mean that all there are apparent contradictions between the teachings. All teachings are bereft of contradiction because all teachings without exception have as a goal leading a sentient being to the state of full enlightenment and all teachings without exception help towards this.

Therefore, the common locus, the common denominator of all teachings is that they lead sentient beings to full enlightenment. This is what is to be understood by the first greatness of the Lamrim. The second greatness, all scriptures bar none dawn as instructions is a consequence of the first greatness, understanding that all teachings are bereft of contradictions since they all intend to lead a given sentient being to the state of full enlightenment. In turn, all teachings, in other words, all the scriptures dawn as instructions for practice. In our own case, our great weakness is that we do not see these instructions as instructions.

What is meant here by dawning as instructions in the sacred second greatness? It means that all of the teachings, all of the scriptures become related to our own continuum in terms of practice. They are scriptures which either must be meditated upon using analytical meditations or must be meditated upon using fixative meditations. But every single one of them without exception is related to our own continuum and we ask ourselves what is there in my own continuum which should be modified in the light of these teachings. Then here the term instructions in Tibetan means one’s own practice.

Regarding the third greatness in stanza eight, finding easily the intent of the conquerors, What is the intent or the purpose of the conquerors? Generally speaking, it is the totality of the graduated stages of the path. But specifically here, it is the three principles of the path. In other words, renunciation, bodhicitta and the correct view of emptiness. This is a case because the third verse finding easily intent of the conquerors implicitly teaches both bodhicitta and the view realizing emptiness.

And since it teaches implicitly bodhicitta and the view realizing emptiness by extension, it teaches implicitly these three principles of the path. And this is the case because clearly, if the intent of the conquerors is bodhicitta and the view realizing emptiness, these are not attainable without renunciation, which turns our mind away from cyclic existence. It is in dependence on this that one attains the two other remaining principles of the path. These are very difficult indeed since to attain an understanding of emptiness, one must understand that all phenomena are conventionally, terminologically, or nominally existent. Ultimately, there is a mere non affirming negation which is called emptiness.

Then there is a similar way metaphor which is given of the relation between the various graduated stages of the path. It is said that the totality of scriptures of the Buddhist teachings is akin to an ocean. The vessel with which one sails on this ocean is the great treatise on the stages of the path, the Lamrim Chenmo. The captain of that vessel is the spiritual teacher, the guru. The jewel which is hidden at the bottom of this ocean is the three principles of the path.

Therefore, it is with the help of the spiritual teacher that one sails across the ocean of the totality of Buddha scriptures in the vessel of Lamrim Chenmo to seize the jewel of these three principles of the path. Therefore, it is said that one can indeed realize the three principles of the path on the basis of the text of the three principles of the path alone. But this is very difficult because the three principles of the path encompass the totality of the Buddha’s intent. On the other hand, it is said that it is easier to realize the three principles of the path, in dependence on the great treatise on the stages of the path, the Lamrim Chenmo because it is more extensive and more elaborate. In either case, such a realization is very difficult for us.

So at present, with verse three, I have finished explaining the stanza. The fourth greatness of the graduated stages of the path in verse eight, is being also protected from falling into the abyss of great evil conduct. Great evil conduct here refers specifically to abandoning the Dharma, abandoning the Buddhist teachings. And the greatness of the Lamrim, the graduated stages of the path is that it automatically prevents this from happening. Generally speaking, there are numerous forms of evil conduct and the stages of the path counter all of them.

However, the great evil conduct of abandoning the Dharma is spontaneously or naturally countered by the treatises of the stages of the path because of their four greatnesses, because of the realization that all teachings are bereft of contradiction, all scriptures bar none, dawn as instructions that one finds easily the intent of the conqueror. Because of this, one does not abandon the teachings. Then the great evil conduct is referred to in the fourth verse fourth verse as an abyss. It is an abyss because it leads directly to rebirth in the lower realms, in the hell realms, in the realms of hungry ghosts, and in the animal realm. Clearly of all forms of evil conduct, the greatest is abandoning the Dharma at the same time it is by far the easiest.

Abandoning the Dharma occurs through discriminating or making differences between teachings of the Buddha, saying this teaching is good and this teaching is bad. Saying for instance, these teachings are for the sake of hearers or śrāvakas and do not concern us. Or saying these teachings are for the sake of Bodhisattvas and do not concern us. Saying these teachings are worthwhile and these teachings are not worthwhile. When these words have been uttered, when these thoughts have been thought, one has accrued the non virtuous deed of the abandonment of Dharma.

This is by far the greatest evil deed which can be committed. As is said in a sūtra, greater is the sin of one who has abandoned dharma than that of one who has destroyed as many stupas as there are grains of sand in the Ganges River. Likewise, as I said, it’s also in the Samādhi Rāja sūtra, the King of Concentration Sutras. Greater is the sin of one who abandons dharma than of one who has slaughtered as many arhats as there are grains of sand in the Ganges. Think of the non virtuous deal of killing one single arhats, how great it is.

And then imagine how great the sin of killing as many arhats as there were grains of sand in the Ganges. Yet abandoning dharma is an even greater It is said that the sin of abandoning dharma is an extraordinarily heavy sin but we need some sort of rationale for this. What is the reason for which it is such a heavy sin? If we reflect, we can see that all or most other sins do not separate us from the teachings. However, the sin of abandoning Dharma is a sin which separates us from the teachings which are the source of all that is good.

And then as a result of this for eons, because we have shown disrespect to the teachings, we will not connect or not relate to the teachings. And these are therefore the four greatnesses of the Lamrim, the realization that all teachings are bereft of contradiction that all scriptures bar none, dawn as instructions, finding easily the intent of the conquerors and being also protected from falling into the abyss of great evil conduct. And the greatnesses of the Lamrim are that it enables us if we put this precious human rebirth to good use to lead a meaningful life in which it is possible for us to meditate for instance on impermanence, countering the grasping at the permanence of phenomena, to meditate on renunciation, to meditate on bodhicitta countering self-cherishing or to meditate on the view countering the innate apprehension of the inherent existence of phenomena. The ninth stanza, hence among the numerous learned and greatly fortunate beings of India and Tibet, who with the mind of an analytical bent is not utterly enthralled by the supreme instruction which was taught the stages of the path of the three beings. This ninth verse verse is probably the pledge to compose the treatise.

This is the case because through stating ‘who is not utterly enthralled by the supreme instruction which was taught the stages of the path of the three beings. One mentions the topic which is being taught. One mentions the importance of studying and practicing such a topic and therefore implicitly, although one does not say one will teach it oneself, implicitly one does indicate that it should be taught and one shall do so. Therefore, this stanza corresponds to a pledge to compose the treatise. The following stanza, stanza 10, even should this manner of succinctly distilling the heart of all scriptures be taught or heard but once through becoming certain of this host of mighty waves, the collection of benefits accrued through explaining and hearing the holy Dharma, one should reflect on that meaning, teaches the benefits of hearing or reflecting on the path of the being of the three scopes.

If we analyze in detail, 10 to 10, the first verse even should this manner of succinctly distilling the heart of all scriptures refers to the categories of texts of the graduated stages of the path which contain the essence of all of the scriptures of the conquerors. The following four verses teach the benefit which is accrued through explaining or hearing them. In teaching the benefit which is accrued through hearing or explaining them, they also teach the importance for ourselves of hearing these teachings and reflecting on them. The following two stanzas, stanzas eleven and twelve, teach the means of relying on the spiritual friend. Then the root which accords excellently with the dependent arising of whatever excellent collection for this and later lives is through striving at relying upon the virtuous friend, teacher of the path to rely correctly through sort and application.

Moreover, upon seeing this delight him with the offering of realization and keeping with his words without renouncing him even at the cost of one’s life, the noble gurus have practiced in this way. You too, who wish for liberation should do so. Verse stanzas eleven and twelve begin the actual body of the of the stages of the path, the actual topic in other words. And this actual topic must be introduced by preliminary practices. These preliminary practices are alluded to in the last verse of stanza 10.

One should reflect on that meaning with the verb to reflect in a future with an optative sense in Tibetan. It is clear that before engaging in practice, we must listen, in other words study extensively the topics to be practiced without attending teachings or studying. It is not possible to practice. As is said in the Udānavarga, the Tibetan Dharmapada, through hearing one understands the Dharma, through hearing one dispels doubt, through hearing one practices, through hearing one attains liberation. The first verse through hearing one understands the Dharma refers to understanding specifically the Trippitaka, the three baskets.

The first verse of the referring to listening to Dharma, therefore refers to listening to these three baskets. Listening to teachings on the first basket, the basket of Vinaya, one comes to understand the ethics which is to be engaged in and the non virtuous deeds which are to be abandoned. In so doing, it enables us to engage in the training in ethics. Then through listening to the teachings on the sūtra Basket, one is able to engage in the practice of concentration and train in the training in concentration. As I said in the third verse of the Udānavarga that through hearing one attains liberation.

One attains liberation through hearing teachings on the Abhidharma basket which teach specifically how to abandon the afflictive obstructions and the obstructions to omniscience, klesha and jñeyāvaraṇa, and how to abandon them through applying their antidote, which is the mind realizing emptiness. In so doing, one attains liberation. For this reason, hearing is said to be the lamp which dispels the darkness of ignorance. It is the sword which severs all benightedness. It is the friend which leads us to the ultimate.

In other words, hearing is a friend which instructs us in what is to be practiced and what is not to be practiced, what is to be engaged in and what is to be abandoned. On the other hand, without engaging in hearing, all practice goes to naught. There is, in other words, no practice. Therefore, hearing, in other words, study is extremely important. And therefore one must engage in a large amount of hearing and study.

One does not cease to study until one has attained full enlightenment. One cannot say until one has attained full enlightenment, I understand this or that. We often hear people say, I have attended this or that teaching but I don’t remember quite exactly what it was all about. This is a clear sign of not engaging correctly in hearing and study since teachings are attended with the intent of practicing and realizing what one attended the teaching upon. All of us must accumulate the causes to attain full enlightenment.

Full enlightenment arises in dependence on its causes And therefore, we must continue to attend teachings and to study until we attain full enlightenment. Otherwise, if the causes are not present, we shall not attain full enlightenment. It’s a bit the same thing as if you were to buy a car and the car costs $5,000. If you have $4,999, you will not be able to buy the car. You were $1 short.

You must have the $5,000 to buy the car. Therefore, one must engage in attending teachings and studying to be able to accumulate the accumulations, accumulation of merit and of wisdom so that we can attain enlightenment. Otherwise, without the causes, we shall not attain it. So when we speak of studying or attending teachings, in other words hearing, what do we mean by hearing? We don’t just mean a physical presence at a teaching or in front of a book.

What is taught or what is in the book must be related to our mind stream. We must examine our mind stream in terms of what is taught to see whether or not this applies to us, whether or not we have the qualities which are present in the teaching. This is something which we can know for ourselves. We know what qualities we have and we don’t have. So we should check within our mind stream, within ourselves.

Do I have the qualities of one who is striving for full enlightenment for the sake of all sentient beings or not? Do I have the qualities of one who is striving for liberation from the sufferings of cyclic existence or not? Do I have the qualities of one who is striving for happiness in future lives or not? Do I have the qualities of one who is striving for happiness in this life or not? The last case probably concerns us.

As is said, it is through examining my mind in the mirror of Dharma that I shall engage in practice. The way to attend teachings is to examine one’s mind in the light of the teachings which are given in the mirror of the Dharma which is taught in the same way as we check our face in the mirror to see if there are spots or marks on our face which have to be cleaned or not. So So when we check our beautiful complexion in the mirror every morning, out of desire whenever we see an imperfection, we immediately cover it up with makeup or try to get rid of it. Likewise, when we attend teachings, we should check our minds. And the moment we see within our mind desire or hatred or ignorance, we should immediately push it down and keep on pushing it down over and over again.

Geshe-la says, we are crazy, aren’t we? And we shall stop here for today. You must have questions. Yes, please. Geshe-la just said when we come across desire or ignorance, we should push it down.

Does this not lead for some of us, this might lead to insincerity pushing it down in order to avoid the reality of the anger. So it may lead to insincerity. Could Geshe-la comment on that, please? No. It is not a case of dishonesty or hypocrisy with respect to our actual nature.

Our actual nature that of everyone in this room is that we are afflicted beings. We are beings whose minds are saturated with lust, with anger, with ignorance. But these are afflictions which must be countered and we must keep on countering them. Ordinary beings such as us wish for happiness but we do not understand the difference between false and true happiness. The happiness we want is false happiness.

We don’t understand true happiness which is the happiness of liberation and full enlightenment. To be able to understand true happiness, we must attain liberation. But to attain liberation, we must understand emptiness. Since we don’t understand emptiness, we have no key to true liberation and therefore we are stuck with false happiness. Just referring to verse eight and the four greatnesses, just to clarify, would full realization of the first two greatnesses amount to the same thing as realization of renunciation?

Yes, the realization of the two first greatnesses of Lamrim would act as a cause for renunciation. The realization that all teachings are bereft of contradiction is immediately preceding cause for renunciation. And once one understands all scriptures born on as instructions, one understands the faults of cyclic existence, one understands cyclic existence is an object of abandonment, and one strives to abandon cyclic existence. Thank you, Geshe-la. Sorry.

My question is do you is it known whether Tsongkhapa composed this text before or after he composed the Lamrim Chenmo? So initially composed the great stages of the path. Then he composed the middling stages of the path and then he composed this short text on the stages of the path. Hello, Geshe-la. With your comments about work, I am a little bit confused because you said we are small and narrow minded people because we choose work over practice.

But can work not be practised as well? Because when we produce things, we do it to benefit people. This gompa is through work. Many things are created for the benefit of sentient beings through work. So I find it a little bit confusing to say that it’s a waste of time.

I might have misinterpreted. So what Geshe-la meant was that you should not abandon dharma because of your work. But when you work, you should not think of your salary. Instead, you should think of benefiting others. If you think of benefiting others when you work, your work becomes by that fact Dharma practice and virtuous.

I thought that’s what he might have meant but I just want to make sure. The motivation is what is most important, the motivation from the beginning. So this does not apply to work which by its nature is evil or unethical such as fishing, hunting and so forth. It applies to neutral work which can be transformed by changing the motivation into virtue. So non virtuous lines of work such as slaughtering, hunting, fishing cannot be transformed into virtue through changing the motivation.

But neutral lines of work or work, lines of work which are of benefit to others, such as for instance serving others in a restaurant, can definitely be transformed into virtuous deeds and turn into dharma if one does it with a good motivation at the beginning and one thinks at the end, I have helped, I have benefited others. So can I just say that work is good so long as it’s not about the money? You see whether you think of your salary or not, you will still get paid. Then if you think of helping others, you will still get paid but you will also accumulate virtue. I read a quote, and I can’t recall who it was by, but it said, Renunciation is the acceptance that all things pass away, which obviously ties in with impermanence.

I thought impermanence was more related to emptiness, impermanence and interdependence being two sides of that coin. Am I correct in making Is your question about renunciation or about impermanence? Well, whether impermanence relates to renunciation or emptiness. Yes, there is a relationship between impermanence, renunciation and emptiness. If one has realized impermanence, it is easier to generate renunciation and it is easier to realize emptiness.

Why is this the case? Because once we realize impermanence, we see that things do not last, things do not dwell. And then when we see this, we are disenchanted with things and renunciation arises. Likewise, when one realizes impermanence, the realization of emptiness is easier because what do we refer to when we speak of emptiness? We refer to the fact that phenomena do not appear in the way, do not exist in the way in which they appear.

Likewise, when we realize impermanence, we realize that phenomena also do not exist in the way in which they appear since they appear to be stable yet they lack that existence. So the realization of impermanence brings us closer to the realization of emptiness. Okay.

Key terms in this teaching

cyclic existence samsara (Skt); khor wa (Tib)

The six realms of conditioned existence, three lower - hell, hungry ghost and animal - and three upper - human, demigod and god. LYWA

higher realms

The higher realms comprise the more fortunate rebirths as a human, god or demi-god. LYWA

Jambudvipa Rose-apple Land; dzam bu ling (Tib)

Of the four continents surrounding Mount Meru in Buddhist cosmology, this is the southern continent where human beings live. The other three continents are Godaniya in the west; Kuru in the north and Videha in the east. LYWA

lamrim

The graduated path. A presentation of Shakyamuni Buddha’s teachings in a form suitable for the step-by-step training of a disciple. LYWA

lower realms ngen dro (Tib)

The three realms of cyclic existence with the most suffering: the hell, hungry ghost and animal realms. LYWA

pandita khäpa (Tib)

Scholar; learned person. Often referred to as pandit, (without the final a), which is the Hindi pronunciation of the Sanskrit. LYWA

preliminary practices ngondro (Tib)

The practices that prepare the mind for successful tantric meditation by removing hindrances and accumulating merit. LYWA

Sutrayana döi thegpa (Tib)

The Sutra Vehicle, another name for Bodhisattvayana or Paramitayana; the non-tantric path that encompasses both Hinayana practices such as the thirty-seven wings of enlightenment and Mahayana practices such as the six perfections... LYWA

Definitions adapted from the Lama Yeshe Wisdom Archive glossary, as taught in the Gelug tradition.

Questions answered in this teaching

How does realizing impermanence relate to generating renunciation and realizing emptiness?

There is a relationship between impermanence, renunciation and emptiness. Once impermanence has been realized, it is easier to generate renunciation and easier to realize emptiness. Realizing impermanence shows that things do not last and do not dwell. Seeing this, we become disenchanted with things, and renunciation arises. Realizing emptiness is also easier because emptiness refers to the fact that phenomena do not exist in the way in which they appear. Realizing impermanence shows that phenomena do not exist as they appear, since they appear to be stable yet lack that existence. So realizing impermanence brings us closer to realizing emptiness.