Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Kyabje Rinpoche opens his commentary on the Ornament of Clear Realization by defining the perfection of wisdom through four defining qualities: its basis (arising only in a Buddha’s continuum), its nature (exalted wisdom consciousness), its aspect (non-dual, free from extremes of permanence and non-existence), and freedom from the misconception of true existence. Using magician’s illusions and mirror reflections as examples, he illustrates how all phenomena appear truly existent but lack inherent existence. He then introduces the text’s eight categories, beginning with omniscience, explaining why this fruit is presented first: the bodhisattva must understand that benefiting all sentient beings requires mastering all knowledge and the practices leading there. For practitioners with prior training in Tibetan philosophical analysis.
File metadata (for organising)
File: 1989-06-08 – Side 1 – KR.MP3
UUID: bbff0083-baab-4871-b614-92734c1e7860
Teacher: Kyabje Rinpoche
Collection: Ornament of Clear Realization
Date: 1989-06-08
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,919
In order to establish all sentient beings in complete bliss and happiness. In order to bring that about, I’m going to listen to this profound teaching on the great vehicle as a means to practice to that end, adjusting our motivation to develop the kind heart as the intention to listen to this teaching. We listen to this teaching on the great vehicle. So the text began with the lines. The perfection of wisdom is perfectly explained by means of eight categories and we’ve explained the the definition of the perfection of wisdom.
So the definition of the perfection of wisdom, the definition. Oh. Is the culminated perfection of wisdom which is qualified by four qualities. The culminated, exalted wisdom which possesses qualities. Culminated, exalted wisdom which possesses three qualities.
It’s The the definition of perfection of wisdom. Four qualities. I’m sorry. Four. So the first is four qualities or attributes of the perfection of wisdom.
The first is basis. And the basis is that it exists only in the continuum of a Buddha superior. It exists only in the continuum of a Buddha superior. Now, the perfection of wisdom is a consciousness. It is an exalted consciousness.
And consciousness necessarily exists in the continuums of beings. But this particular consciousness, the perfection of wisdom, only exists in the continuum of a being who has attained Buddhahood. Therefore it only exists in the continuum of a Buddhist superior. So that’s the quality of basis. So the perfection of wisdom does not exist there are two types of beings, those who have attained Buddhahood and those who have not.
And of these two, the perfection of wisdom only exists in the continuum of the being who has attained Buddhahood. Then the second quality or attribute is it is by way of its nature. Its nature is being an exalted wisdom consciousness. An exalted wisdom consciousness. For example, bread is in the nature of wheat.
It’s made up of wheat. The perfection of wisdom is an exalted wisdom consciousness. That’s its nature. And the third quality is by way of its aspect. And just as its aspect is non dual.
So just like bread, the traditional Indian bread. It’s flat, has an aspect of being flat. In that way, that’s it’s aspect. That’s it’s shape. It’s flat.
The aspect of the perfection of wisdom is non-dual. Now what we mean by non-dual is that it is free from the two extremes of eternalism and annihilation. No, should preach that. It is free from the two extremes of permanence and non existence. Permanence and non existence.
Free from the two extremes of permanence and non existence. And this is the quality of emptiness, which is free of which is non dual being free from the dualistic qualities of permanence and non existence. Then the fourth attribute or quality is freedom from the object of negation, which is the conception of from the object of negation, which is freedom from the conception of true existence. Freedom from the object of negation, which is freedom from the conception of true existence. Freedom from the object of negation.
In general, there are two types of objects of negation. There is the object negated by the path and objects negated by reasoning. The first objects negated by the path are the two obstructions. The afflictive obstructions and the knowledge obstructions. The afflictive obstructions and knowledge obstructions.
By way of meditating on the path, these two obstructions cease. They’re eliminated. Therefore, these two obstructions are objects of negation by way of the path. So then the the second type of object of negation is the object of negation by reasoning. And what is The reasoning is that which establishes the non true existence.
Reasoning is that which establishes non true existence. So when we say reasoning, we’re talking about a correct sign or a correct reason. For example, we said we present the syllogism of Sprout as the subject. It is not truly existent. Because it is neither truly existently one nor truly existently many.
Therefore this, that the reason or a sign of not being truly existently one or truly existently many is negation by way of reasoning. What is being negated is true existence. The object of negation is true existence. So the second object of negation is true existence. And it is negated by way of the reasoning which establishes non true existence.
For example, using the syllogism, the sprout as the subject. It is not truly existent because it is neither truly existently one nor truly existently many. There are many types of reasonings. This is one. This negates the object negation or refutes the object negation that is true existence.
It establishes the non true existence. Therefore it is called the object of the object negated by reasoning. True existence is is the object negated by reasoning. So but represented syllogism. The subject, the sprout, It is not truly existent.
Not truly existent, that’s the predicate. That’s the predicate. It is and it’s non true existence is established by the reason because it is a dependent arising. So dependent arising is the sign or the reason which refutes that the sprout is truly existent. So we have a subject, sprout.
We have a predicate, a sprout is not truly existent. Not truly existent. And the reason is because it is a dependent arising. Due to the power of this reason, or we call this more properly a sign, due to this correct sign, this is able to refute that the sprout is truly existent. Therefore, this sign refutes, negates the object, the truly existent sprout.
By the power of this sign, we refute the true existence of the sprout. That that is object which is being negated, the true existence of the sprout by way of this sign dependent arising. So when we say non truly existent, that’s simply we’re saying empty. It’s empty. In the middle way school, all phenomena are not do not truly exist.
Another way of saying it is they are not truly established, or they do not, they lack true existence. That is to say they’re empty. If things were truly existent, then they wouldn’t be empty. So the three schools of Great Exposition School, Sūtra School, and Mind Only School, they say that phenomena truly exist. That they are not empty.
That in fact they truly exist. The Middle Way school says that all phenomena are empty. That is to say they do not truly exist. So the object which is negated by emptiness is true existence. So this fourth quality, freedom from the object of negation, which is freedom from the conception of true existence.
It’s free from the conception of true existence like a magician’s illusion is free from being what it appears to be. Like a magician’s illusion is free from being what it appears to be. I’ll explain this example of a magician’s illusion. A magician, by use of a mantra recites a mantra and blows on a stone and stick. And by the force of the mantra the stone and stick appear to the audience to be a horse and an elephant.
This appearance is only through the power of the mantra. In fact, they are not. The horse and the elephant do not exist. They only appear to exist by the power of the mantra. Though there is this appearance of a horse and an elephant, there is not the actual existence of a horse and an elephant, therefore they are illusions.
All phenomena appear to truly exist, but in fact they do not. Therefore they are said to be just that same way an illusion. They appear one way, but in fact, not exist that way. So if you don’t understand, you can ask some questions. And there’s many in India, but not not many in So there’s another example of the illusory quality of all phenomena.
And just as in the case of the magician’s illusion, the reflection of a face in a mirror. We look into a mirror and our face, the appearance of a face arises in the mirror. A reflection of a face arises in the mirror. And to the eye consciousness it looks like a face. But it’s empty of being a face.
It’s not really a face. It’s simply a reflection of a face. But it appears like a face. So that appearance is empty of being a real face. It’s merely an appearance.
Likewise, all phenomena appear to truly exist, but they’re not really truly existent. Just like it appears to be a face in the mirror, but it’s empty of being a face. All phenomena appear to be truly existent, but they’re actually empty of true existence. And there’s many examples which are given, just like the magician’s illusion, reflection of a face in the mirror, and echo. There are seven standard examples which are enumerated.
So we have these two objects of negation, one by the path and one by reasoning. The object which is negated by the path, that is the two obstructions, the afflictive obstructions and the knowledge obstructions, they in fact exist. These two obstructions exist and they are to be abandoned. They are abandoned by the power of the path. Whereas the object of negation of reasoning, true existence, does not exist.
That which is being negated by reasoning does not exist. True existence does not exist. Jetsün Chöpa says that the object which is being negated by the path must in fact exist. Otherwise there would be no way of bringing about its cessation. The object which is being negated by the path must in fact exist.
Otherwise, there would be there would be nothing to there would be no way to bring about its cessation. So with that, with the connection with the path, when I said that the object of negation of the path must exist, otherwise there could be no cessation, and be need there to meditate no need to meditate if there was no cessation. Whereas the object of negation of reasoning cannot exist, otherwise one would be unable for it to be abandoned by negation, by meditation, by meditation. The object of reasoning cannot exist, otherwise there would be no way to bring about there would be no way to negate it through there would it would be one would be unable to negate it by meditation. One would be unable to negate it by by the power of meditation.
So the object of negation is true existence, and it doesn’t exist. Therefore, if it existed then we could never overcome it through meditation. It could never be gotten rid of. Once true existence exists, it must always exist. True existence does not exist.
But what it does in fact exist is the conception of true existence. This is what is needed to be gotten rid of. The conception of true existence. That is to say the conception which holds that things truly exist. This is what is abandoned.
This is what got rid of. Not true existence. True existence doesn’t exist. The conception of true existence exists. In the Svatāntrika Madhyamaka School, the conception of true existence is a knowledge obstruction.
In the Autonomy Middle Way School, the conception of true existence is a knowledge obstruction. In the Prāsaṇgika Madhyamaka school, the conception of true existence is an afflictive obstruction. And in the Prāsaṇgika Madhyamaka school, the conception of true existence is an afflictive obstruction. Just because there is a conception which holds that a particular object exists doesn’t mean that object has to in fact exist. Just because there is a conception holding that an object exists, doesn’t mean that that object really exists.
That, you know, example, the conception which holds the permanence of sound, which holds to a permanence of sound, or the permanent sound. These are distorted consciousnesses just as the conception of true existence is a distorted consciousness. So we’ve talked about the boundaries to the various perfections. Now we’re going to begin the actual, we’ll go through the definitions of the eight categories. The first of the eight categories is the exalted knower of all aspects.
And I’m just going to translate as omniscience. Okay? So the definition of omniscience is the culminated exalted wisdom, the culminated exalted wisdom which directly realizes the ten topics — the ten topics —, mind generation and so forth. Mind generation and so forth. The culminated exalted wisdom which directly realizes the ten topics. What are those ten topics?
Mind generation and so forth. Mind generation and so forth is the definition of omniscience. So the omniscience and the exalted knower in the continuum of a Buddhist superior are mutually inclusive or synonymous. Omniscience and the exalted knower in the continuum of a Buddha superior are mutually inclusive or synonymous. So when we say synonymous or mutually inclusive, for example, the Tibetan word for flower is metok, a metok, and a flower are synonymous or mutually inclusive.
Actually the word mutually inclusive is technically more correct, but you can just understand synonymous. It’s usually okay. So they have in their individual names, but the same meaning. Flower and Metok. So there are two types of two types of omniscient consciousness.
Two types of omniscience. Omniscience the exalted knower, knowing the omniscience which is an exalted knower of all objects of knowledge. The omniscience which is an exalted knower of all objects of knowledge. And the omniscience which is an exalted knower of the seventy topics — mainly the main causes and effect. The omniscience, which is an exalted knower of the seventy topics — mainly the main causes and effect.
There’s two types of omniscience. So there’s division into two. Okay, the first one is omniscience which is the exalted knower of all objects of knowledge. And the second one is omniscience which is an exalted knower of the seventy topics — mainly the main causes and effect. The main causes and effect.
Main causes and effect. So in general, these two types of omniscience are synonymous, are mutually inclusive. The second one is specific simply because in the presentation of Ornament for Clear Realization, the ornament, the main subject being presented is the paths and stages. And therefore it is simply specifying an omniscience which is the exalted knower of the seventy topics. Since the paths and stages are presented by means of seventy topics and they are presented by means of cause and effect.
Just as in the case of a seed and a sprout, or fire and smoke. They are presented by what are the causes and what is the effect within the context of the 70 topics. The paths and stages as the causes for achieving the effect which is omniscience. So it’s just because of this presentation or ornament they’re presented in this manner. Usually, general, they’re synonymous.
So in general these two are simply different names. They’re mutually inclusive or synonymous. They just have different names. You know in general an omniscient consciousness knows all phenomena. It knows all objects of knowledge.
So, but simply because we’re presenting here the paths and stages within the context of the seventy topics of ornament, It’s simply making a division and making this distinction the omniscient, exaltedly knowing the seventy topics, mainly the cause and effect. Of the eight categories, the first being presented is omniscience and is presented in this order in order to create enthusiasm on the part of the trainee intent on the ornament to develop the striving for this intent. That the bodhisattva begins to understand that among self and others that others are more important. That one mainly strives for their benefit in striving to do what? To place them in perfect, peerless happiness.
Therefore, in order to benefit all sentient beings ultimately we want to establish them in Buddhahood. In order to perfectly establish them in Buddhahood it is necessary to know exactly what is to be adopted and rejected by each sentient being. How to provide them with the necessary practices to attain Buddhahood. And that is what is involved in the actual turning of the wheel of Dharma. And as we said, in order to turn the wheel of Dharma it’s necessary to obtain omniscience.
So the trainee develops an enthusiasm for the effect of the practice that is omniscience. Seeing that he must know all objects of knowledge in order to place all sentient beings in Buddhahood, which is the object of his intent. In order to bring that about he must actually engage in the various causes. That is he must be able to travel the paths and stages of the great vehicle. He must engage in actually all the various practices in order that he can actually lead others through these various practices.
Therefore, the practices become very important for him because they act as the cause for achieving the effect. That is omniscience, which he is striving for. Therefore it is for this reason that he is seeking to achieve omniscience, is the exalted knower of the 70 topics, which is the cause and the effect. That means by knowing this, by gaining omniscience, he knows all the paths and stages which to lead other sentient beings to that same effect. He knows the causes in order to bring about the end that is the Buddhahood of all sentient beings.