Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 55-minute session, Rinpoche clarifies why bodhisattvas must abandon two types of mental obscurations using the analogy of a doctor who cannot heal without understanding the patient’s sickness. He completes his explanation of the path of meditation with the 10th and 11th divisions—two practices that appear distinct but function as one path with different purposes. The 10th accomplishes ultimate realization; the 11th removes all obscurations. Both types must be abandoned: afflictive delusions like attachment and hatred, and the misconception that all things truly exist. Practitioners must combine direct wisdom realizing emptiness with indirect compassion-based methods. For those engaged in Abhisamayalankara study.
File metadata (for organising)
File: 1989-11-09 – 23A – KR.mp3
UUID: 85915c12-c433-4e55-9fa8-4a91c8056f82
Teacher: Kyabje Rinpoche
Collection: Ornament of Clear Realization
Date: 1989-11-09
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~3,265
We will meditate for about three minutes trying to transform our personal motivation into that of bodhicitta, thinking that in order to remove all the sufferings of sentient beings as infinite as the expanse of infinite space. And in order to in order to place them to excellent happiness, firstly, I must try myself to get rid of all the and I should try to my myself be with all the excellent qualities and for which purpose I will listen I will listen to these teachings and be interested in the studies of it. So meditate for three minutes. In the last session, we were talking about the explanation was about path of meditation, which has 11 divisions. And out of 11 divisions, nine has already been explained.
And tonight, the explanation will be from the remaining two, tenth and eleventh. So the two remaining are basically under the category of the minor part of meditation. So minor part of meditation is one of the five paths, path of accumulation of preparation of seeing and then meditation being the fourth and the remaining two, tonight’s, they belong to that minor part of meditation. And minor part of meditation itself is of two divisions, contaminated minor part of meditation and uncontaminated minor part of meditation. And contaminated minor part of meditation has three divisions, part of meditation is inclination, part of meditation is dedication, part of rejoicing, and they have all been explained.
And tonight, the two remaining belong to the uncontaminated minor part of meditation, and those two are are parts of what are called minor uncontaminated path of meditation, or completely pure minor part of meditation. So that’s the one. So when they explain. So the two belonging to uncontaminated part of meditation are part of meditation’s accomplishment being the first and completely pure part of meditation. And regarding the first one, the, what I call, of meditation’s accomplishment, it has three definition divisions and ranging borders.
So regarding the definition, the first part of definition goes like being a subsequent thorough realization being being uncontaminated subsequent thorough realization of great vehicle because it belongs to the great vehicle. So to repeat, an being uncontaminated subsequent realization of great And one which so the remain remaining part of definition, one which leaves the handprint. So that’s literally one which leaves the handprint, a handprint of the ultimate realization, one which leaves the handprint of ultimate realization. So here in the first part of definition where it says uncontaminated subsequent thorough realization of great vehicle. So why it is called why it called uncontaminated is because basically belongs within the category of uncontaminated minor part of meditation.
Whereas in the last three, we had put in the first part of definition in the last three that would be seven, eight, and nine. So in those three, the definition starts with contaminated or subsequent thorough realization of great vehicle. So in last teaching, we missed the word subsequent that has been stated with those previous three definitions. Contaminated subsequent to realization of And why there is a difference between contaminated and uncontaminated is because here contamination refers to the mind of conceptuality and uncontaminated refers to mind without concept conceptuality. So normally, that’s the standard translation for word in Tibetan.
Because it is a mind without conception, therefore therefore, it is uncontaminated. And because it is a mind with conception, therefore, it is, we call, contaminated. So regarding conception and nonconception, already Rinpoche has explained in the past teachings when his teaching was on the subject of learning, mind and mind and awareness. So in that, it has already been explained clearly that basically mind is of two kind. From one angle, basically, mind is of two kind, conceptual mind and nonconceptual mind.
And in the second part of definition here, there is a word called ultimate realization. So here realization is not realization in the sense of the word where some times the Tibetan word togpa can mean realization but of same pronunciation, the word topa sometimes is also a word for conception. So here, the realization being in the second part of the definition, this realization refers to realization of the grounds and path meaning it is the realization of the actual practice. And because Buddhist realization is the ultimate where one can go and there is not any point beyond that, therefore this ultimate realization refers to realization which one attains in being a Buddha. And the second part after that in the definition it says, which leaves the handprint.
So this is literally translated because sometimes I feel it much better not to interpret. So which leaves handprint, it’s a literal translation. It could be better as a word, which leaves potential for which leaves potential of ultimate realization that could be alternate way of translating. So, which leaves handprint is explained as meaning, the means by which one has attained that ultimate realization. So this which leaves handprint means the means and means refer in this context the whole path by which by which one attains the state of Buddhahood.
So why here it says the means to attain that ultimate realization and in the definition literally which leaves the handprint of the ultimate realization is because this being, this intent one being a part of a knower of the path and know of the path being the means to attain what already in the past, Rinpoche explained the first of the eight eight topics. What the first one is the omniscient mind or literally called the knower of all aspects. So that know of all aspect is the result and it has to be attained by the different means of which the second among the eight categories, the know of the path. And this is five divisions, so that would be second. First thing, definition.
Regarding the five, let’s not talk about them. And regarding the third one, the ranging border, it ranges from first ground, first Mahāyāna ground to the last continuity. That is the moment before attaining Buddhahood. And regarding the ground, the first ground, it means the first among the 10 Mahāyāna grounds. And then the next one in the eleventh series is the perfectly pure part of meditation, and this is basically same as the previous one, part of meditation’s accomplishment, but because it is little bit slightly slightly different in functions to the in function to the tenth one.
Therefore, it has been what are called categorized as separate and this has three parts definition, divisions, and ranging borders. So regarding definition, the first part is same as the previous one being a uncontaminated or subsequent to realization of the great vehicle. So that part is same as the previous one. And the second part is slightly different. Here, we see ultimate abandonment instead of ultimate realization.
So it goes, the second part here in the definition goes, which leaves the handprint or which leaves the potential of ultimate abandonment. So to be really precise, in both the definition we have to say which is to leave the potential of the ultimate realization and in the second which is to leave the potential of ultimate abandonment. So making it as means. And regarding the first meaning of the first part of definition is exactly same as the previous one and the meaning of the second part of definition where the word says the abandonment. So, this abandonment refers to all the faults and faults refers to the two kinds of obscuration, obscuration of pure wisdom and afflictive obscuration, obscuration of delusions.
In other words, obscuration of pure wisdom and obscuration of delusions and these two when one completely abandons that is the ultimate abandonment and that ultimate abandonment is only in the continuum of Buddha. Therefore, this this one, this 11 in the 11 series, this one, the perfectly pure parts of meditation is a means to attain that ultimate abandonment, which is within a continuum of the Buddha. And regarding Buddhahood, it comprises of four divisions and whether Rinpoche has what called explain about it or not or whether it’s still in your memories or what called. It’s not sure, but when there was explanation about eight categories or eight topics, the last one is called the result in Dharma body, dharmakaya, and that result in Dharma body. So four four divisions, the entity body and the pure wisdom Dharma body and the emanation body and the enjoyment body.
So those four are the possible four maximum aspects of Buddha and they are called the four kayas or four bodies and those four can be included into two bodies of Buddha and those two bodies are from the point of two aspects. One from the aspect of perfection of one’s interest or one’s perfection of accomplishing one’s welfare, one’s interest, and other is from the point of perfection in accomplishing others welfare. So, in short, those four bodies of Buddha can be summarized to two. The body of perfection, one’s interest, and body of perfection or other’s interest. And with the Buddha, there is an aspect of mind with his mind which knows everything, and that knowing of everything is called the ultimate realization, and that is for his own interest, meaning that being able to know everything is a perfection of his own interest, of his own welfare.
And also with Buddha’s mind, there’s another aspect which is the aspect of being perfected of having abandoned all the faults, and that aspect is called ultimate abandonment. And both these comprise the self interest perfect, both these are makes the Buddha’s body which is perfect ion of one’s interest. So with the body of perfection of one’s interest of, with this it has two aspects of which one is called perfection of, what are called perfection of having ultimate realization. And this, what are called perfection, ultimate realization is the mind knowing everything. And this mind knowing everything is something to be accomplished.
And because it is to be accomplished and because this eleventh, I call, tenth in the eleventh series, the path of meditation’s accomplishment. Because this tenth in the eleventh series is a means to accomplish that ultimate realization. Therefore, it is named it is called by the name the or what are called part of meditation’s accomplishment. Regarding the eleven one, which is called perfectly pure part of meditation, why it is called perfectly pure positive meditation is because it is the one which is a means to remove all the faults, eliminate all the faults and what are called completely make oneself purified of all the faults of existence. And that’s how these two form their functions.
These two form the different functions have their respective different names, the tenth and eleventh. Fundamentally, these tenth and eleventh, the path of meditation’s accomplishment and perfectly pure part of meditation. Fundamentally, these two are one, but they are called by different names just because of different function. The first one is means to accomplish all the quality, good qualities, and the second one is a means to get rid of all the faults, and that’s how they got the different names. For example, with the flower on the front on the table, that flower is called by two different names.
It’s impermanent. It’s called by name impermanence, known and it’s also called a product. And why it is called impermanence is because it is subject to being disintegrated moment by moment. So it doesn’t stay the next moment. Therefore, it is impermanence.
And why it is called product is because it is so literally in Tibetan or normal translation, they tend to use word product. So literally, it is what called done deed. So why it is called product is because it has been done or formed by the combination of causes and conditions. Therefore, it came into being. But in basic or fact, I just referenced to the same flower, different name.
So you got it clear that those two names are given from point of one being the means to accomplish all the good qualities and another means to get rid of all the faults. So means to abandon, means to get rid of falls. So what are those faults? Which one has to abandon, get rid of? So those faults are principally categorized or being grouped into two, the afflictive obscurations and pure wisdom obscuration.
And afflictive obscuration refers to delusions, normally translated as delusions like the mind, attachment, hatred, and ignorance. And pure wisdom obscuration refers to the misconception of everything being truly existing and literally called truth grasping mind. So that that is what is referred by the second obscuration, pure wisdom obscuration and to go into more detail, the pure wisdom obscuration means the truth-grasping mind together with its imprints. Why attachment, hatred, ignorance, other what called impure mental factors are called by the name afflictive obscurations? Because whenever they arise, internally, it brings within the person affliction or suffering, discomfort, uneasiness.
Therefore, it’s called afflictive or obscuration which afflicts, which brings sufferings And that’s how it has to be understood. And normally, everything do not exist truly. They are not formed truly, but still our ignorant mind grasp things and apprehends to everything as being truly existing and that mind is called literally truth grasping mind. And that is what is referred by the second obscuration, pure obscuration or literally knowledge obscuration and sometimes they also translate as obscuration to omniscience. But it’s best knowledge obscuration and why it is called knowledge obscuration is because whoever has that mind, then this mind obscured the person in seeing the reality nature of the things of knowledge.
And therefore, it is called by that name knowledge obscuration. It obscures the person in seeing the reality nature of the things to be known, things of knowledge. Now the reason why we have to abandon the afflictive obscuration is because obscuration is because if we have the afflictive obscuration, because of them, we will have to experience suffering. We will have to continuously wander in the cyclic existence. And also, the reason why we have to abandon the what I call, knowledge obscuration is because from one point from one point of view, if we have knowledge obscuration, then we will we will not be able to see the reality nature of things.
And also, in order to perfectly accomplish in order to perfectly accomplish the welfare of others, or in other word, in order to perfectly do the welfare of others, one must know each and every mentality of different sentient beings. And as long as one, what call, doesn’t or one has this, what call, knowledge obscuration, one will not be able to see the different mentalities of the sentient beings and because of that, how much everyone may try to satisfy or fulfill other sentient beings wishes, they may not be appropriate and may not be successful, and that’s the reason why we have to abandon the second obscuration. For example, if a patient has to be recovered, firstly, whoever or whichever doctor is treating the patient has to know what sort of sickness the patient has got and the doctor has to know the causes of the, root causes of the sickness and then if he gives medicine then the patient will be recovered. But if he doesn’t perfectly identify the sickness and its causes and even though he may give medicine, it might become medical poisoning or may not work. So in that case, the doctor has to know the sickness and its causes.
Regarding your doctor, even though how much ever what call expert he may be, he can cure only physical sickness. Regarding mental sickness, the doctor who can really cure at the most perfect level is only a compassionate or enlightened being like a Buddha. No, nobody else can. As the bodhisattva who is striving on the path, in this case, the path north of the path on this level, he is striving on the path in order to attain the state of Buddhahood omniscience so that he may be able to understand each and every mentality, so different sentient beings, and then to work in accordance to what they need. Therefore, these are therefore, that’s the reason why at this point, the bodhisattva on the path has to get rid of all the two kinds of obscuration.
In what called trying to in trying to get rid of all the faults, normally, the means by which one has to one one has to get rid of is through the paths and grounds. So path and ground, when we talk about paths, refer to the five paths and regarding five paths, the first two, the path of accumulation and part of preparation, those two cannot be what are called strong means enough to eliminate all the faults and obscuration and regarding the last one, path of no more learning, it is the resultant destination. Therefore, it doesn’t have anything to do with a means to what I call eliminate the or abandon the obscuration. Therefore, the real means out of the five paths, five paths are the two are by which one abandons the obscuration. And regarding last or the the two one, they are the path of seeing and path of meditation.
And path of seeing, it can eliminate, so path of seeing and path of meditation. These two are the real by which one has to combat like in a fight between two enemies. So here, these two are the real, what called, challenger against all the obscuration. And regarding path of seeing, it can only eliminate the coarse or literally called the grossly imputed afflictions and it cannot eliminate and abandon the subtle obscuration. Therefore, a part of meditation, minor part of meditation is the only real means by which the practitioner applies in trying to abandon all the obscuration.
Regarding the path of meditation, it is of two kinds, contaminated path of meditation and uncontaminated path meditation. And contaminated part of meditation is of three, path of meditation, inclination path of meditation, dedication, and path of meditation, rejoicing. And all those three are conceptions in the proper sense of the word, being not realizing emptiness, being not held by the realization of emptiness. And how their conceptions are examples like bodhicitta, conventional bodhicitta, and Great Compassion. And those are those were called contaminated parts of meditation represented by such thoughts of conceptions like bodhicitta, conventional bodhicitta and great compassion.
They are not able to combat directly with the obstructions. Therefore, they only have the practitioner indirectly to combat against the obstructions. Therefore, the practitioner has to apply an uncontaminated means non conceptual means by which he can directly combat the obstructions. Are the remaining two of the parts of meditation, parts of meditation’s accomplishment and perfectly pure parts of meditation, are uncontaminated, what we call, parts of meditation. And they are uncontaminated in the sense they are not conceptions, in the sense that they are wisdom directly realizing emptiness.
Therefore, practitioner has to apply the indirect means to combat the, to combat the obscuration along with the direct means of combating the obscuration. Therefore, one is called method and the other one is called wisdom. Therefore, the practitioner at this point, in trying to get rid of obscuration, combinedly applies the method and wisdom.