Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 99-minute introductory lecture, Khensur Rinpoche establishes the Ornament of Clear Realization’s foundational framework: the four wisdom perfections (resultant, path, scriptural, natural) that map the path to Buddhahood. He explains why Maitreya composed this text — to guide practitioners unable to study the vast Perfection of Wisdom sutras directly — and walks through how it presents both profound view (the doctrine of emptiness) and vast conduct (bodhicitta, the six perfections). Rinpoche defines key concepts like phenomena and emptiness, traces the five paths of the Great Vehicle, and contrasts the Ornament’s Middle Way approach to emptiness with earlier Buddhist schools. The lecture concludes with Q&A.
File metadata (for organising)
File: 1989-05-18 – Side 1 – & 2 – KR.mp3
UUID: 74bc3831-3731-4257-80cc-dd812cd26010
Teacher: Kyabje Rinpoche
Collection: Ornament of Clear Realization
Date: 1989-05-18
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~5,006
I should adjust her motivation such that to develop the kind heart in order to listen to this profound teaching on the great vehicle as a method for realizing the perfect, complete, precious state of Buddhahood thereby being able to place all sentient beings equal to space and complete bliss and happiness. So with respect to the text that we’re studying, Ornament for Clear Realization. We’ve completed the explanation of the homage and now we’re going to explain the verbal commentary the thought, the verbal commentary to the thought which is comprised of two stanzas or two shlokas, two stanzas, Each stanza being made up of four lines. Therefore, there’s a total of eight lines, each line being made up of seven syllables. The subject taught by this verbal commentary to the thought, I’ll just call it commentary to the thought, that which is being expressed, there are four parts.
There’s the subject, the purpose, the ultimate purpose and the relationship. So the Ornament for Clear Realization was spoken verbally by Maitreya. That is to say the actual ornament is a verbal expression, speech. So the speech in itself has a subject. The speech is not the subject of what is being spoken about.
For example, the word flower refers to something. It has an object of expression that is an actual flower. The word flower is not an actual flower. So we’re going to the first two lines of this commentary to the thought sets forth the subject which is being expressed. The first two lines are presenting the subject which is going to be taught in the ornament, the subject which is being expressed verbally, the subject of verbal expression.
The Buddha’s exalted wisdom, that is the exalted wisdom knowing all aspects, the exalted knower of all aspects and the method for its attainment. Therefore, the subject is for example bodhicitta, the six perfections, that which is contained in the perfection of wisdom and this includes the profound that is emptiness and the vast that is the various methods. Is the subject of the ornament. If we were to expand upon this, it’d be difficult to try to clarify what is being taught here in these first two sentences. The Buddha gave many teachings upon having attained Buddhahood himself and all of these teachings are included in the two vehicles of the lesser vehicle and the greater vehicle.
So these are upon the attainment of Buddhahood, the Buddha turned the wheel of Dharma. The first turning of the wheel of Dharma is included within the lesser vehicle. Amongst the various types of tenet holders, of the four types of tenet holders, this was expressly for those of the practitioners of the Great Exposition and the Sūtra Schools, the Great Exposition School and the Sūtra School. So the first turning of the wheel is included within the lesser vehicle and was intended for the practitioners of the sūtra School and the Great Exposition School. And then he turned the wheel of the dharma the second time.
The second turning of the wheel was taught, he taught the perfection of wisdom on vulture’s peak. Amongst the various tenet holders, this was directed toward the practitioners of the Middle Way. Then the third turning of the wheel, the wheel of thorough discrimination is among the four tenet holders is directed toward the practitioners of the mind only school. So amongst all the various teachings of the Buddha, the supreme amongst them are contained within the great vehicle, and those within the great vehicle itself is the perfection of wisdom, sutras or discourses and within the perfection of wisdom’s discourses, it is the mother sutras, the extensive, middling and abbreviated. The extensive is made up of 100,000 stanzas.
The middling is 20,000 stanzas and the abbreviated 8,000 stanzas. So the perfection of wisdom is mainly composed of the mother discourses, the extensive, middling, abbreviated and these have as their main practices the two factors of view and conduct. And when we talk about view, the factor of view, we’re talking about the understanding of emptiness and the factor of conduct are the methods such as bodhicitta, the six perfections, the 10 grounds, etcetera. These are the two primary factors set forth in the perfection of wisdom. So as far as the factor of the view, that is the presentation of emptiness within the perfection of wisdom, the various types of emptiness whether it’s the division into sixteen, three types of emptiness, etc.
These were commentated on by the great master Nāgārjuna in his such text as Root Wisdom and also in the text of another author engaging or entering into the Middle Way. So within the teachings on emptiness, it’s presented the profound path that is leading to the direct realization of emptiness. This is commonly known as the profound path and this is directly presented whereas the path of the vast activities are not directly presented and it is here that Maitreya commented on the perfection of wisdom in order to clearly set forth the vast activities of conduct. And then this was carried on through a lineage from Maitreya to masters such as Asaṇga, Vasubandhu, Śāntideva, etcetera. So the subject of the ornament is both of these factors.
Both the profound, that is the view of emptiness, and the vast, that is the extensive conducts make up the subjects of the perfection of wisdom and commented on here in the ornament. So we should take a great deal of joy rejoicing in the fact that we have this opportunity to listen to such a text. That the ornament is a very extremely precious text since it represents the combination of both of these aspects of the perfection of wisdom, both the profound view and the vast extensive conduct. Then the first two lines of the commentary to the thought set forth the subject matter to be taken up. The third sets forth the superiority of what is going to be presented, specialness and superiority.
That the subject that is the profound and the vast are not subjects which can be realized by not only non Buddhists, that is to say non Buddhists will not be able to realize these subjects, but even those foe destroyers, the lesser vehicle foe destroyers who have abandoned all afflictive emotions cannot even realize the subject being presented in the ornament. That only Bodhisattvas and Buddhas can actually realize what is being presented. Therefore the subject matter is extremely superior or very special. So the ultimate purpose, we talked about the four objects of expression and one of the four was the ultimate purpose of the ornament is that the trainee intent on the ornament through listening and reflecting on the ornament can develop bodhicitta, practice the six perfections, attain the 10 grounds and thereby ultimately achieve Buddhahood. Within these eight lines setting forth the verbal commentary to the thought, subject is set forth in the first two lines.
The ultimate purpose is set forth in the third through the sixth and the seventh and eighth set forth the purpose of the text. The reason that Maitreya composed the ornament was that in order for the trainee intent upon the ornament would be dependent upon listening and reflecting upon the meaning of the ornament would easily understand the discourses, the perfection of wisdom and therefore gain realization. So the purpose for composing the text is that in dependence upon listening and reflecting upon the meaning, its meaning, then the meaning of the discourses could easily, that the trainee would easily gain realization. That is the purpose or the necessity. So Maitreya set forth, composed the ornament for those who weren’t of the greatest level of intelligence. For those who have a really sharp mind,, very intelligent, then they could go directly to the perfection of wisdom discourses and through making great effort that they would be able to gain the realizations from the perfection of wisdom discourses themselves.
But those of less intelligence need another method and therefore Maitreya composed this text as method for those of lesser intelligence in order for them to gain an understanding of what was presented in the Perfection of Wisdom Sutras easily and as a method of helping them to understand the meaning of the discourse. So if we listen well to the teaching on the ornament, then without too much difficulty we can gain the dependence upon listening and reflecting upon the teaching of the ornament, we can gain an understanding of the meaning set forth in the perfection of wisdom discourses. Perfection of wisdom discourses that we’ve been discussing, that is the, for example, the abbreviated, has 8,000 stanzas in one volume. The middling has 20,000 stanzas in two volumes and the extensive has 100,000 stanzas in 12 volumes. This would be extremely difficult for us to study, but if listen well and reflect upon the meaning set forth in the ornament then we can come to easily realize what is presented in the discourses themselves.
So we’ve completed the explanation of the expression of homage and verbal commentary to the thought which are methods to facilitate entering into the ornament itself. They in themselves are not the ornament. The ornament begins with the next line but they are to help us enter into the ornament itself. If you were to write down where the actual ornament begins, it would be useful. It begins with the perfect explanation of the eight categories of the perfection of wisdom.
It begins with two lines and if I were to translate the two lines, the first line says the perfection of wisdom and it’s like a semicolon and then it says the perfect or correct explanation by means of the eighth category. That’s the second line. That’s the actual beginning of the ornament, the very first line. So now we’re entering. Now we’re entering into the doorway of the ornament and as I said, the very first line says the perfection of wisdom and there, what is meant here by wisdom are the three types of wisdom observing emptiness.
That is the wisdom arising from listening, the wisdom arising from reflecting and the wisdom arising from meditation, all observing emptiness. When this wisdom has attained perfection, that is it has gone literally the word means to go over to the other side. That is we translate as either perfection or transcendent. When it has transcended or become perfected then it is known as the perfection of wisdom. These three types of wisdom are observing emptiness.
So we, observing emptiness, generate these three wisdoms arising from reflecting and meditating. When these had come to their in, their culmination, then they are known as the perfection of wisdom. This is synonymous with Buddhahood. Now in order to attain that, we make use of the method. Now we make use of the method of the perfection of wisdom in order to attain that end.
The method, that which teaches the perfection of wisdom are the mother discourses, the extensive, middling and abbreviated. Therefore, since they teach the perfection of wisdom, these are known as scriptural wisdom perfection, The extensive, middle, and abbreviated mother discourses are known as the scriptural wisdom perfection. So there are four wisdom perfection for perfection to do. Four wisdom perfection. There is resultant wisdom perfection, path wisdom perfection, scriptural wisdom perfection, and natural wisdom perfection.
Resultant wisdom perfection is the wisdom realizing emptiness. culminative wisdom realizing emptiness. That which teaches the method to generate that is the scriptural wisdom perfection. That is to say mother discourses the extensive, middling, and abbreviated. That teaches the method to achieve the culminating wisdom realizing emptiness.
Therefore it teaches the method. Therefore that is known as the scriptural wisdom perfection. Resultant wisdom perfection is the actual culminating wisdom realizing emptiness. That is teaches that method. It is known as the scriptural wisdom perfection.
So the the resultant wisdom perfection is the culminating wisdom. The final wisdom that is three types of wisdom both from writing and listening, reflecting and meditating, realizing emptiness are the resultant wisdom perfection. That’s what teaches the subject which is being realized. It teaches the method in which it is realized. Then the path wisdom perfection is the method for achieving the resultant wisdom perfection.
There are various methods that they use and these are bodhicitta for example. So of these four wisdom perfections, there’s only one actual or real wisdom perfection. We can talk about an exalted knower. Exalted knower is there are exalted knowers within sentient beings, and resultant knowers within Buddhas. So when the exalted knower within a sentient being reaches its final climax or culmination, the furthest point that it can go to, then it becomes a resultant knower of Buddha.
Becomes the resultant protection. What essentially, what they’re talking about is the the resultant within a Buddha’s mind is the resultant wisdom perfection. So, you know, just see whatever conscious you know, the Buddha has eliminated all faults and awakening heart, collection of all the excellent qualities. Elimination of all their faults and the collection of all the excellent qualities.
Therefore they are not a sentient being. A bodhisattva is a person who has developed bodhicitta, bodhicitta, but has not achieved Buddhahood yet. That is a bodhisattva. So the various paths within the continuum or say the mind of a bodhisattva, That is to say the various grounds and paths and exalted knowers within the mind of a Bodhisattva are known as path wisdom perfections. Path wisdom perfections.
So there are these various paths within the mind of the bodhisattva. Now he has not achieved the perfection of wisdom as yet. That perfection of wisdom only exists within the mind of the Buddha. But in order to achieve that perfection of wisdom, he is generating various paths within his mind and these are called path perfection of wisdoms. They are not actual perfection of wisdoms, but since they act as the method for the perfection of wisdom, they’re called perfection of wisdom, but they add this term path perfection of wisdom to differentiate.
So they’re path perfection of wisdom in order to achieve the actual perfection of wisdom. So someone who is intent upon generating the resultant perfection of wisdom understands that he must use as a method the path perfection of wisdoms. That is he practices the various paths in order to finally achieve resultant perfection of wisdom. Therefore, these paths are termed path perfection of wisdoms. So in order to actually generate the path wisdom perfections, it’s necessary to make use of those scriptures which explain the perfection of wisdom.
And these are essentially the mother extensive, middling and abbreviated discourses or sutras. So in order to generate the path for wisdom perfections, the practitioner listens and reflects upon the meaning presented in the scriptures. Are known, these scriptures are termed scriptural wisdom perfections. And then the last of the wisdom perfection is a natural wisdom perfection. It’s not an actual wisdom perfection, it’s an emptiness.
In order to attain a resultant wisdom perfection, that is the wisdom within the mind of the Buddha, it’s necessary to meditate on emptiness. That is to bring the understanding of emptiness to its ultimate point. It’s necessary to meditate on emptiness. Therefore, emptiness itself is referred to as a perfection of wisdom and is referred to as a natural wisdom perfection since it’s necessary to meditate on it in order to attain the final wisdom perfection or the culminating tip. So there are the four wisdom perfections.
Now the highest of these is the resultant wisdom perfection. Resultant wisdom perfection and wisdom perfection are the same thing. That is it is the state of consciousness of Buddhahood. In order to attain that which we’re seeking, the result, in order to attain the resultant wisdom perfection, we have to attain previous to that the path wisdom perfection. So the path wisdom perfection is necessary to attain in order to attain the resultant wisdom perfection.
In order to attain the path wisdom perfection, which is to say the path wisdom perfection are the path of the bodhisattva, it is necessary to meditate. The natural perfection of wisdom is emptiness. In order to attain the path perfection of wisdom, it’s necessary to meditate on emptiness. We have to make use of emptiness. In order to make use of emptiness, we have to listen and reflect upon the scriptures which set forth the meaning of emptiness that is the scriptural wisdom perfection.
So therefore, in order to finally achieve our result, So in this case, the scriptural wisdom perfection is the ornament. in dependence upon listening, reflecting upon the scriptures or the ornament itself, we are able to realize emptiness. By realizing emptiness, which is a natural wisdom perfection, we achieve the path perfection of wisdom and it depends upon achieving the path of wisdom perfection. We achieve the resultant wisdom perfection and we’ve achieved Buddhahood. So this is the reason that we set forth the four wisdom perfections.
That actual wisdom perfection is the resultant wisdom perfection. In order to attain that, we have to attain a path wisdom perfection. That’s the method. In order to attain a path wisdom perfection, we have to realize emptiness, the natural wisdom perfection. In order to do that, we have to rely on the scriptural wisdom perfection that is to listen and reflect upon the meaning of the scriptures, the text setting forth emptiness.
And therefore, even though of these four, it is only the resultant wisdom perfection which is actual wisdom perfection, but the other three act as a method for achieving the resultant wisdom perfection and therefore simply given the name, wisdom perfections. So we have to think about for us individually that by making use of listening, reflecting upon the ornament itself, that is the ornament is a scriptural wisdom perfection that can and depends upon it we can realize emptiness, which is a natural wisdom perfection. Through realizing emptiness and generating an awakening heart, we will become a bodhisattva. That is, we will be able to attain the path, wisdom, perfections. In order to finally reach the ground of Buddhahood.
We have to make this as a bird needs two wings, we must make use of the two wings of wisdom and method. Therefore, in combination with bodhicitta and the realization of emptiness, As these two are brought more and more to perfection, is their final culminative point, end, then we will eventually reach the ground of Buddhahood that is resultant wisdom perfection. So, we should try to have this appear to our mind. That is, see the actual sequence of events which are going to take us from where we are now to the stage of Buddhahood. That is the various stages of the path, actual gradual unfoldment of our Buddhahood through the path.
Seeing it clearly in this way imprints its very precious latencies on our mind. It’s extremely beneficial. The lamas in the past have said that such attainments as being able to create miracles, clairvoyances, etcetera, aren’t really, there’s nothing really surprising about them. They’re not really all that great. But just to implant the one latency of seeing the path of the great vehicle, it’s much more precious than all of these other types of attainments.
So we’re going to explain the range of existence, the range of existence of these four wisdom perfections. By range of existence means the demarcation or the borders where these exist. For example, in the terms of Buddha House, if we ask what is the range of existence or the borders of Buddha House, Buddha House begins out there where our front sidewalk is and goes back to the back fence, maybe something like that. That’s the range of the existence of Buddha House. Likewise, these four wisdom perfections have a range of existence.
With respect to the first, the range of existence of resultant wisdom perfection that we’re asking what type of beings does such a resultant wisdom, perfection exist within? And of all the various types of beings, it’s only within the mind of a Buddha and specifically a Buddha superior that a resultant wisdom perfection exists within. So, what is the range of existence of path wisdom perfection? Within the great vehicle there are five paths, beginning with the path of accumulation, path of preparation, path of seeing, path of meditation, and a path of no more learning. I’ll say it one more time.
Accumulation, preparation, seeing, meditation, no more learning. So the five paths in the great vehicle. This top most path, the path of no more learning the resultant wisdom perfection that is synonymous with the wisdom of the Buddha. Then the lower four paths are the path wisdom perfections, are the path wisdom perfections. From the beginning, that is the beginning of the path of accumulation up to the end of the continuum of a sentient being.
End of the continuum of a sentient being, one is no longer a sentient being when one achieves the fifth of the path of no more learning. One is a Buddha and not a sentient being. So that’s the range of existence of path, wisdom, perfection. So the being who is abiding on these first four paths is a bodhisattva. When they achieve the fifth, no more learning, then they are a Buddha.
The consciousness, paths within the first four paths are path wisdom perfections. The path within the fifth is resultant wisdom perfection. The range of existence of scriptural wisdom perfection: scriptural wisdom perfection exists within the continuum of beings who have not entered the path, those who have entered the path and those who have completed the path. So those who have not even entered the path yet, scriptural wisdom perfection can exist within their continuum.
It exists within those who have entered the path and those who have completed the path. Then the natural wisdom perfection, the range of existence of natural wisdom perfection, since natural wisdom perfection is emptiness, the natural wisdom perfection applies to all phenomena. That is, since all phenomena are not truly existent, that is, they are empty, the natural wisdom perfection applies to all phenomena. So those who understand the nature of what we’re setting forth here and begin to grasp the idea of the nature of what we’re setting forth here, it’s as if you’d be standing up on a high mountain. And from a high mountain, you have a vast view.
You can see everything. You know where everything is. You can easily locate, you say this is over there, that is over there. Likewise, in coming to an understanding of the nature of what is being presented here, you will be able to see where everything fits together. So first, it’s difficult to come to some of these to grasp the nature of what we’re perhaps many of the ideas that we’re discussing.
After a while, once you begin to get the come to some comprehension of the vast subject that we’re talking about then we can be just like a scientist that we can point out that we know we can use various types of reasoning, rational explanations to explain everything and how the path is operating and how it’s working. So we have about five minutes left, so the rest of the time will be for question. So we’ll begin with the fact that there are in general we can talk about 15 paths. That is to say, each of the three vehicles has five paths. The vehicle of the hearer, the vehicle of solitary realizer, and the vehicle of the bodhisattva.
Each of those have five paths making 15 paths altogether. So we ask, when does does With respect to the great vehicle, when we meditate on bodhicitta bodhicitta, when we’ve generated an authentic bodhicitta, awakening heart, then we enter into the first of the five paths, the path of accumulation of the great vehicle. So that’s the beginning of the path of accumulation, bodhicitta. During the path of accumulation while we’re abiding on the path of accumulation, we meditate on emptiness. When we achieve special insight with respect to emptiness, then we attain the second path, the path of preparation.
Now during the path of preparation, we’re meditating further on emptiness, but during this period we’re not directly realizing emptiness. When we actually gain a direct realization of emptiness, then we attain the third of the five paths, the path of seeing. So, there are various faults that we’re seeking to rid the mind of, that we’re seeking to abandon. And in general, we can talk about these as obstructions, you know, the various afflictive emotions for example. There are the obstructions which are abandoned by the path of seeing and the obstructions which are abandoned by the path of meditation.
There are two levels of abandonment which we’re seeking to rid the mind of these certain types of these faults within the mind. So as we meditate on the path of seeing, we begin to rid the mind of generate the various antidotes, ridding the mind of the abandonments to be gotten rid of by the path of seeing. Then when we generate the initial antidote which gets rid of the abandonments to be gotten rid of by the path of meditation. We attain the first beginning of the path of meditation. So when we generate the antidote to the afflictions which are to be abandoned by the path of meditation, we attain the path of meditation.
Then working through the various abandonments of the path of meditation, when we finally abandon all of those, then we have attained Buddhahood and that is the fifth of the five paths, the path of no more learning. So, first with respect to phenomena, that simply means anything which exists, whether it’s permanent, impermanent, whether it’s a person, non person, sentient, non-sentient, all things. If it exists, we’re terming it as a phenomena. All phenomena are not truly existent. That is to say, they do not truly exist.
The non true existence of phenomena is their emptiness. The non true existence of phenomena is their emptiness. Non true existence. So, we can take as an example the flower. The flower is a phenomena.
It’s not truly existent and the non true existence of that flower is the flower’s emptiness and the same can be applied to all existent things. So just in general, when we mean phenomena, object that is knowable, all objects of knowledge, the flower, the table, the cloth, the building, anything which can be known, all objects of knowledge are phenomena. So the word phenomena, it’s coming in Tibetans, chö and it’s coming from a translation of the Sanskrit word, Dharma. Now the word Dharma literally means to hold. So there are two modes of holding.
Therefore, the word dharma has two different meanings. When we use it in the sense that it’s translated as phenomena, we are saying that which is able to hold its own nature is a phenomena. That which has the ability to hold its own nature is a phenomena. It is a dharma. But it also has the meaning of able to hold one from falling.
That is falling, for example, to the lower realms. That is also dharma. So the dharma is that which in a spiritual sense that which holds you or prevents you from falling into lower realms like falling down into a crevice. It draws you back out. It holds you back out from falling down.
So there’s these two uses of the word Dharma both as phenomena and sometimes the word Dharma is translated as religion or spiritual practice, teachings, truth, things like this. So this dual meaning of the word Dharma is reflected in the translation in English as both phenomena, the same words being translated variously as phenomena and as teaching or truth or religion. It’s translated in English two different ways to reflect the two different meanings. Any? And where does it get you?
So this is very much in line with the views of the three lower schools of the practitioner, of the Great Exposition, the sūtra, and Mind Only schools. They say if something doesn’t truly exist, it doesn’t exist at all. And if something exists, it must truly exist. But the middle way school says, Just because something doesn’t truly exist doesn’t mean it doesn’t exist at all. So are you a practitioner of the Great Exposition School or a sūtra School or the mind only school?
So the middle way school uses various types of reasons to refute whatever you have to say. The Mind Only school says that it must exist, must truly exist because it’s established by causes and conditions. They use the sign of the fact of something arising from causes and conditions as a proof that something truly exists. The middle way school says that very reason is a sign that it doesn’t truly exist. So it’s conventionally existent or as you put it relatively existent, but it doesn’t ultimately exist because it arises dependent upon causes and conditions.
It arises dependent upon causes and conditions. Therefore, it does not ultimately exist. It conventionally exists or relatively exists. So there’s a lot of disputes between the upper and lower tenet schools, a lot of argument. Take that as a comfort.
So, the middle way school says because, for example, the flower is established dependent upon parts, that it’s established dependent upon various causes and conditions, for example, the seed, the earth, the water, etcetera, that this means that it does not come into existence by way of its own power. It does not exist independently, that it exists as it is established through dependence and not independently.