Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 54-minute teaching, Kyabje Rinpoche provides a detailed analysis of how Mahāyāna practitioners eliminate both afflictive and wisdom obscurations through the path of seeing. He presents two complementary processes: the uninterrupted path, which acts as a direct antidote, and the path of complete liberation, which permanently removes obscurations along with their roots. Rinpoche systematically explains the eight kinds of uninterrupted paths (corresponding to meditations on each of the four noble truths) and notes the specific numbers of obscurations abandoned at this stage—approximately 112 afflictive and 108 wisdom obscurations. He then introduces the path of meditation, defining its activity as the continuing imprints and benefits from meditative practice. The teaching assumes familiarity with Buddhist philosophy and the Lamrim framework.
File metadata (for organising)
File: 1989-10-26 – 21A – KR.mp3
UUID: 2d91bdd5-22c5-4369-ba4c-91578c1fee06
Teacher: Kyabje Rinpoche
Collection: Ornament of Clear Realization
Date: 1989-10-26
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~3,008
In order to help all sentient beings to attain happiness, excellent happiness where there would be no suffering, I must firstly try to attain a state where there is all the excellent qualities, good qualities, and where there wouldn’t be slightest of falls. So in thinking in this way, try to generate the motivation of bodhicitta. So in trying to generate that, let’s meditate for about two minutes together. We, at the moment, have been talking about the path. And regarding the path, it has 11 attributes which represents path.
And so far, we have finished the first three, the branches of path, the path knowing the hearers’ part, path knowing the solitary realizer’s part. And now we come to the third one, where it’s the fourth one in the eleventh series. And this is the path, which is what I call Mahāyāna, path of seeing, which is actually shown in this context. So which I forgot on that page. It was missing somehow.
So that’s right after that. Yeah. That page. Regarding the what I call Mahāyāna path of seeing, we have talked about its definition in last teaching. So generally, the definition of Mahāyāna path of seeing is Mahāyāna realization Mahāyāna realization of the truth.
Oh, is that clear? Mahāyāna realization of the truth is called the definition of Mahāyāna path of seeing, which is the fourth in the eleventh series. So Mahāyāna realization of truth, in this case, what is truth? So truth is, as explained in last teaching, truth refers to the four truths: truth of the suffering, truth of the origin, truth of the path, truth of the cessation. And in this case, the person, practitioner, directly realizes the four truths.
Therefore, in this case, the fourth one is called Mahāyāna realization of the truth. In the last teaching, the definition has been explained slightly different and it has been explained like this, the Mahāyāna realization of truth directly realizing the free of elaboration shown explicitly in this context. So in last explanation definition where it says free of elaboration, so this means here the Mahāyāna realization of truth doesn’t only refer to surface understanding of the foretruth, but refers to of the emptiness emptiness, the free of elaboration nature, which is with the four truths. Is that correct? So with this Mahāyāna path of seeing, so with this Mahāyāna path of seeing, which has been explicitly shown in this context, meaning the fourth in the eleventh series.
So this fourth one, it is a mind which directly realizes emptiness, and this fourth one, it is of two divisions. The first is called the uninterrupted path, and second is called the path of complete liberation. In the last teachings, the explanation has dealt a little bit about the five paths, part of starting from path of accumulation, part of preparation. In those first two parts, the practitioner is not able to combat or eliminate all the bad thoughts, which normally are translated as delusions. So in those two parts, the practitioner cannot eliminate the delusions.
So from where the actual point the practitioner starts to be able to eliminate the delusion is from this part, the path of seeing. So with this work called Mahāyāna Path of Seeing, which has further two divisions, uninterrupted path and path of complete liberation. So regarding the first division, Mahāyāna Path of Seeing’s uninterrupted path, so that first division, it is like in normal case if we have an enemy. If we try to eliminate that enemy, we have to fight. And if one is able or quite powerful, you know, then we can, what we call, defeat the enemy.
So So in this case, this Mahāyāna path of seeing this uninterrupted path is like the actual powerful antidote which can eliminate the afflictions — another synonym for delusions. So it is like a perfect, powerful antidote which can eliminate the afflictive delusions which are which are of the category to be abandoned at this point, Mahāyāna path of seeing. So whenever this whenever this path of seeing, especially the first kind, let’s say, the part uninterrupted part, which belong to part of mind and a path of seeing. So whenever this uninterrupt uninterrupted part so it’s a kind of name for a good mind which belong to that aspect of uninterrupted parts. So whenever a practitioner can generate this uninterrupted part within his mind, then at that time he can expel the delusions which are supposed to be expelled by that part.
So in this way, it acts as antidote. So at this point, when the practitioner generates this what I call a Mahāyāna path of seeing, uninterrupted path, so what are the what are the delusions which can be expelled by that path? So those delusions are, literally speaking, the things to be abandoned. So at this point, when this path is generated within the practitioner, the things to be abandoned can be grouped into two divisions or two categories. One is called the what I call obscuration, the afflictive obscuration, which is to be abandoned by the Mahāyāna path of seeing.
So in meaning, to simplify, in meaning, the two kinds of delusions are abandoned. One delusion is called the afflictive obscuration, and second is called the wisdom obscuration. So these two are the delusions or things to be abandoned, which this Mahāyāna path of seeing’s uninterrupted path acts as antidote. Is that clear? So to be more strict, we have to say it is an antidote for what I call afflictive obscuration and wisdom obscuration to be abandoned by path of seeing.
So meaning, there is a strict literary requirement to say path of seeing, not ordinary, what I call, afflictive obscuration and wisdom obscuration, but two obscuration, afflictive and wisdom obscuration to be abandoned by path of seeing. So regarding the afflictive obscuration to be abandoned by path of seeing, so this includes all the, what I call, all the afflictions. So normally we, what I call, we tend to prefer the word affliction for delusion. So affliction to be abandoned by path of seeing. So this includes all afflictions, bad thoughts like anger, hatred, wrong view, and so forth.
No. Only delusions. So regarding the wisdom obscuration to be abandoned by path of seeing, so those wisdom obscuration refers to all the gross truth grasping. So this truth grasping, which is an apprehension of inherent existence, which is a mis conception, apprehending everything as true. So this gross truth apprehension or truth grasping is of two.
Normally, truth grasping is of two, gross and subtle. So whatever which is gross, and this is normally what we call strictly or literally speaking, we call gross truth grasping is called by the name imputedly imputed truth grasping. So meaning, this wisdom obscuration in this context refers to all the innately imputed truth graspings. Isn’t that correct? All the imputedly imputed truth graspings.
So that’s what all imputed, all labeled. So regarding these two obscuration to be combat or to be challenged by the uninterrupted path. So regarding the uninterrupted power, it is of eight different kinds. Eight uninterrupted paths. So how there are eight is this is in reference to two to each of the four truths.
So regarding four truths, they have been explained before the truth of the suffering, truth of the cause of suffering, the truth of the cessation, and the truth of the path. So the first four in this series is with each of the four truths. So this is saying, the first is the Dharma forbearance of the suffering, and second is the Dharma forbearance of the cause of suffering, and third is the Dharma forbearance of the cessation, and fourth is the Dharma forbearance of the path. And on top of these four, another set of four, which goes like subsequent forbearance of the suffering, subsequent forbearance of the cause of of suffering, subsequent forbearance of cessation, subsequent forbearance of the path. So in this way, four together makes eight.
So these all eight are called uninterrupted path, and whenever a person has these eight in his mind, then he can combat and eliminate all those two kinds of obscuration to be abandoned by path of seeing. Like, he can if he has this, he can eliminate the afflictive obscuration to be abandoned by a path of seeing, and he can also eliminate all the wisdom obscuration to be abandoned by path of seeing. So at that time, when a person is able to have this and when he can expel the delusion, at that point, strictly speaking, yes, the person has expelled, but the person has not, what I call, abandoned the delusions. So in meaning, he hasn’t got complete control for these delusions to not occur again. So when these are generated, means when this uninterrupted path eight, under uninterrupted path, when these are generated, after that, then we or the practitioner can generate the complete liberation path, which we explained before as the second one.
Whenever within the practitioner’s mind, whenever within the practitioner’s mind the complete freedom or complete liberation parts are born, at that time the practitioner can completely eliminate all the delusions together with their roots. So because of having eliminated together from their roots, from that moment onward all these delusions will not recur, will not come back. Therefore, it is explained in the text that the complete liberation paths abandons the obscurations to be abandoned by the path of seeing. So regarding the afflictive obscurations to be abandoned by the path of seeing, how many there are? There are about one hundred and twelve.
And regarding the wisdom obscuration to be abandoned by the path of seeing, how many there are, or if that’s what we call a question, those wisdom obscurations can be included in the number 108. So meaning these are the whole amount of the afflictive obscuration and wisdom obscuration at that point, which the practitioner now completely abandons. As just as with the uninterrupted path, there are there are eight divisions Same same like that with the complete freedom path, there are eight different kinds, eight divisions. So what in meaning, in short, what is being explained now is the point in the path where the practitioner starts abandoning the obscurations.
And regarding the obscuration, we can completely what I call summarize them into two groups, the obscurations to be abandoned by the path of seeing, and obscurations to be abandoned by the path of meditation. So here with the first one, Obscuration is to be abandoned by path of seeing. This is of two kinds, afflictive Obscuration and the wisdom Obscuration. And at this point, the practitioner abandons only those obscurations to be abandoned by the path of seeing. So regarding the two terms, the first term which says, Obscuration is to be abandoned by the path of seeing.
So this refers to the wisdom and afflictive obscurations which the practitioner abandons on the third path, the path of seeing. And then there are the second type of obstructions which the practitioner on the fourth path, the path of meditation or meditative familiarization, at that point the practitioner abandons. So in meaning those two refers to the obscurations the practitioner abandons on the respective paths. So regarding what called path of seeing of great vehicle, normally we say 10 grounds of Mahāyāna path. So those 10 grounds of Mahāyāna path, the first among the 10 starts from this path of seeing.
So in meaning, at this path of seeing, the practitioner also obtains the first ground among the 10. . So maybe we might stop or hear about the path of seeing, implying perhaps he might get too confused. Or maybe If you all want to know more details about these particular aspects of paths and grounds, then it may be best to look into subject or text which deals with what is called sa lam, the grounds and paths. And here, if Rinpoche goes on talking more about this particular path, then he might miss or he might not have enough time to go into others.
So maybe Rinpoche would stop or stay at this point just here. And now we come to the fifth one in the eleventh series, and fifth one is called, means the activity of the path of meditation. So this activity of the path of meditation, it has definition, divisions, so forth, or the normal paths. So the definition goes like this, the qualities which has been obtained by the force of the power of having meditated or having familiarized with the path of meditation. So go slowly, the definition, the qualities which has been obtained by the power of having familiarized with the path of meditation, which is the means to attain them.
So in Tibetan, which is the means to attain attain them would be the first, and in English it comes last. Wrong object, it comes in human. The qualities which has been obtained by the power of having familiarized the path of $1, perhaps coma, is the means to attain them. So in Tibetan, which means to attend them would come first, perhaps in English may not require. So which is means to attain them, sorry, it should be its.
So its refers to the path of meditation’s activity, activity of the path of meditation. So in meaning, it is the means to attain that, the main subject, the activity of part of meditation. For example, if we meditate on emptiness, then it leaves an imprint, so that imprint has to come from having meditated on emptiness in the first moment. So the second moment’s imprint comes from the first one. So same is here in this context.
So when one has meditated on emptiness the first moment, first second, then the next second there is an imprint. So that imprint is the activity of having meditated on emptiness, and that imprint also is the benefit of having meditated on emptiness. So same when a practitioner in the meeting here, same like that when a practitioner meditates on the Mahāyāna path of meditation, then the next moment, because of that meditation, there arises another path of meditation. So that path of meditation is called the activity of the path of meditation and it is also called the benefit of the path of meditation. So the activity of meditation means whatever benefit which arise from having practiced path of meditation.
For example, in a case if we eat food, then it also, our cold, it also removes our hunger and also it helps our health and become more strong. So that’s the activity and the benefit of having eaten the food. So same thing with the path of meditation. In the first moment, the practitioner practices it, and next and the second and third moment, there arose some benefits out of that practice. So they are called, technically they are called the activity of path of meditation.
So path of meditation in this context, we are basically referring to Mahāyāna path of meditation. The whole thing, 11, is within the context of Mahāyāna. So next, we come to the borderline, border range from where it ranges. So this activity of path of meditation, it starts from second moment of path of preparation up till Buddhahood. Why it only starts from the second moment is because it is the result of the path of meditation, therefore it can’t be in the first moment.
And then the next one in the 11 series is the path of meditation’s inclination or path of inclination of the path of meditation. In other translations, they translate as appreciation of path of meditation. I think it’s better as inclination or interest. So it’s in between interest and inclination. So this is saying normally whatever work we do, we should have an inclination toward that work, and then we tend to have work called doing that work.
There starts the actual effort. So here, whatever work called benefits or activities one does has to come from inclination. So this inclination in this context is the inclination of the path of meditation. So these are all talking from the what I call point of the fourth part in the Mahāyāna, the path of meditation, already we finished with the path of seeing in the previous, the second one. So we go in accordance to what text Rinpoche explains.
Mahāyāna subsequent realization believing in the meaning of the three mothers.
So a reverse translation would be Mahāyāna subsequent realization believing in the meaning of the three mothers. So that is the definition of the Mahāyāna path of meditation’s inclination. Also regarding the mothers, what does it refer to? So this has to be explained what in the previous teachings there had already been teaching, explaining about what different types of perfection wisdom there are. So regarding different kinds of perfection wisdom, there are four kinds.
The perfection wisdom of the cause, perfection wisdom of the path, perfection wisdom of the result, and perfection wisdom of the nature. So here mother refers to three of those four, excluding the perfectional wisdom of the nature, and the rest three. So among those three of perfectional wisdom, the first one more technically it’s called the scripture perfection wisdom. So in this context of the practitioner’s progress in the path, the practitioner holds the resultant perfectional wisdom as his goal to achieve. And trying to achieve that, he studies and listens to the perfection wisdom of the scriptures.
That is the cause. And in trying to achieve that goal, he also meditates and practice on the perfection wisdom of the path. So this three involves the practitioners or what I call practice at this point of the path of meditation’s inclination or interest. So the person has inclination towards those three. That’s why it is called the path of meditation’s inclination or interest.