Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 74-minute commentary on the Abhisamayalankara, Khensur Rinpoche unpacks the three exalted knowers central to the path of Perfection of Wisdom. He explains omniscience—direct knowledge of all aspects of all phenomena—the knower of paths that guides practitioners through all three Buddhist vehicles via emptiness, and the knower of bases that understands selflessness in aggregates, sources, and constituents. Concrete examples—trees reduced to ash, aspects of a flower—ground the abstract philosophy. He culminates with a central distinction: ordinary beings are enslaved by the false conception of self, while direct realization of selflessness liberates one and grants the status of superior. For serious practitioners with prior Buddhist grounding.
File metadata (for organising)
File: 1990-02-22 – T3 – Tape 3 – KR.mp3
UUID: 5fd4247a-1454-4e4e-b7d9-0b0398022c17
Teacher: Kyabje Rinpoche
Collection: Ornament of Clear Realization
Date: 1990-02-22
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~3,457
Adjusting our motivation. There is no difference between myself and others. Everyone wants to be happy, have complete happiness, and does not want to suffer. In order to establish all sentient beings in complete happiness and to separate them from all of their suffering, I must attain complete Buddhahood. And in order to actually bring that about, I am going to, I must study well in the great vehicle perfection of wisdom, and therefore we’ll spend five minutes adjusting our motivation to reflect this thought.
So we have begun an explanation of the Ornament for Clear Realization where it is said that it consists of an explanation of the perfection of wisdom and Last week we covered the four types of perfections of wisdom, the natural perfection of wisdom, scriptural perfection of wisdom, path perfection of wisdom, and resultant perfection of wisdom. And it is taking the latter two, path perfection of wisdom and resultant perfection of wisdom as the basis of division in which the eight categories which constitute the ornament are explained. As was explained previously, the eight categories and how they arrived at. The bodhisattva is seeking, has as its goal, the resultant truth body. So this is the first category, resultant truth body.
In order to attain that result, he or she meditates on the paths which are the three knowers, the three exalted knowers. And the means of meditating on those three paths are the four trainings, making a total of eight categories. So, you know, when we talk about the process of meditation, it is the mind which is meditating. It’s not the body that doesn’t meditate. So when we talk about the bodhisattva meditating, we’re speaking of his mind meditating and the meditator that is the mind are these four trainings.
These are the meditators. They are doing the actual meditating. What is the object of that meditation are the aspects of the three paths, that’s the object of meditation, and what is achieved by means of this meditation is the fruit which is the resultant truth body making, eight categories. So, we’re going to go through a rough explanation of these three exalted knowers. The exalted knower of all aspects which is synonymous with omniscience, knower of paths, knower of bases.
These are all exalted knowers, so if I forget to use the word exalted you can know that it’s always exalted knower. What do we mean by the exalted knowers? Generally, an exalted knower is synonymous with the realizer of an object. It’s a mind which is realizing an object. The only difference here is that exalted knower is an honorific way of talking about a realizer of an object.
By meditating on the various aspects of the path, we gain realization. When these realizations But over and above simple, the mere realization, when their nature changes into a special entity, then they become known as exalted knowers. So what do we mean by the four trainings, the term training? Think it’s also translated as preparation, application. I’m going to use consistent with this translation which uses the term translation of training.
The trainings, it is the means of achieving through meditation higher qualities. Not only just higher qualities in general, but the final actual fruit of the path which is the ultimate attainment of the truth body. So in order to attain the truth body, in order to develop, to generate, to achieve the truth body, we use the four trainings which are the meditators which act to achieve the higher qualities ultimately the truth body. So if we exemplify what we mean by training, If we had some work that we had to do tomorrow, in order to achieve that work, today we might train, involve ourselves in a training or preparation which would help us to achieve that work tomorrow. And likewise, we are seeking to achieve the ultimate attainment of the resultant truth body.
In order to develop that, we meditate. The four trainings are the meditations which train us to achieve that end, the resultant truth body. So we begin with the, we’re going to speak roughly on the three knowers, the three exalted knowers, the exalted knower of all aspects, the exalted knower of paths, exalted knower basis. And we begin with the first, the exalted knower of all aspects synonymous with omniscience. What do we mean by that?
We’re talking about all of the various aspects of all phenomena. If we take one basis by way of illustration, a sprout, it has we can talk about many, many aspects in connection with this one single phenomena, its entity or its nature, its cause, its result. Within its cause it has main cause, it has indirect cause. With respect to its result it has direct result, the main result. It has a color, it has shape.
All of these various aspects based upon in terms of one single basis. A flower, the entity of a flower, its nature, its various causes, its various effects that will create its color and shape. One entity, in terms of that, we can talk about many, many different aspects. If we were to do that with all phenomena, talk about all the possible aspects with each and every phenomena, its various causes, its various entities, its various results, then that which knows all of these aspects is what we mean by a knower of all aspects. It’s an ultimate realizer.
It knows all of the aspects of all phenomena. So if we were to exemplify what we mean by emissions, exalt the know of all aspects, we take as an example we’re explaining it by way of example that we were to take all of the trees from various parts of Australia and we bring them together and we burn them and all that’s left is a pile of ashes and we take a pinch of that ash from what is left after burning all these various types and places of trees and we would ask the Buddha, Tell me about this ash, that the Buddha would be able to tell you from what type of tree this ash came from, from what area the tree came from, what types of leaves the tree had, what types of bark, what types of root. He would be able to tell you every aspect ultimately which could associate it on this single base in its ultimate nature. All of the aspects which are ultimately associated with that single pinch of ash, he would be able to tell you this is what we mean by an ultimate knower. So with respect to the definition of omniscient mind, exalted knower of all aspects, first we have to understand that it is a type of knower which has no hindrances whatsoever, that it’s separated from all obstructions.
And if we understand this definition, another way of saying definition is its nature. If we understand its definition or its nature of omniscient mind, then we will understand the complete path of the great vehicle from its initial beginning up to the stage of Buddhahood. Because what we mean by the omniscience, if we understand its nature is as it’s stated here in this definition, a fully developed exalted wisdom that directly realizes the 10 topics, mind generation and so forth. So if we understand that nature, then we understand all of these topics and therefore we understand the complete path of the great vehicle. So the consciousness within a Buddha superior or simply within the mind of a Buddha is synonymous with omniscient consciousness or omniscient mind, synonyms.
The boundaries or where does the omniscient mind exist, It only exists at this stage of Buddhahood. It doesn’t exist at any time prior to that. So then the second of these three knowers is a knower of paths and what we mean by paths are the three types of paths, the paths of the hearer, the paths of the solitary realizer, and the paths of the bodhisattva. By knower, what is known is the direct understanding of non true existence. By knower we mean a direct understanding of non true existence.
When this path, knower, is contained within the continuum of a great vehicle superior, then it is a knower of paths. A great vehicle superior. Buddhist are you a bodhisattva? We’re discussing the knower of paths. We said the paths were the three vehicles, the paths of the three vehicles and by knower we mean the direct understanding of non true existence.
The person who has this type of mind is a bodhisattva superior What he is doing is he is trying to lead others along their various paths. Now, the way he does this is by teaching the various trainees. Therefore, in order to lead all the various types of practitioners, he must know the method of leading them according to each of their capacities and desires. Therefore, he must know the path of all of the three vehicles. For those who are intent on the hearer’s vehicle, he must be able to teach them the hearer’s vehicle.
For those who are intent upon the vehicle of the solitary realizer, he must be able to teach them the paths of the solitary realizer. For those who are intent upon the great vehicle, he must be able to teach them the paths of the bodhisattva. And in order to do that, as it says in the Commentary on Prime Cognition, that if it remains hidden to you, then how can you explain it to others? That is to say, if you don’t understand what it is you’re explaining, then there’s no way that you can teach it unerringly to others. Therefore, in order to teach others, he must come to an understanding of all the paths of the entirety of the three vehicles in order to explain it to others unerringly and this is what we mean by path in the term knower of paths.
He unerringly knows the entirety of the means of the three vehicles. But he just doesn’t stop there, his way of teaching. Not only does he know the path, but he teaches it in the context of non true existence. We can talk about this flower, for example, that many people can understand the flower, but very few people could explain the flower in terms of its non true existence. Therefore, he not only understands, realizes the paths, but he is able to teach these paths in the context of an understanding of non true existence and this is what we mean by knower.
He knows non true existence and he teaches in a manner not only the paths but also in the context of non true existence. What we term such a distinct quality of consciousness known as knower of paths. So we explained the definition previously of the knower of paths, so we won’t go through that, but we will talk about in terms of synonyms. The within the continuum of a great vehicle superior is synonymous with knower of paths and the boundary of knower of paths is from the path of seeing up through and including Buddhahood. That is to say of the five paths, is that knower of paths exists in the latter three.
Path of seeing, path of meditation, and the path of no more learning. It exists on these three levels. Then with respect to the third exalted knower, the knower of basis, when we mean by bases, we simply mean enumeration of all type of, simply enumeration of bases of one, two, three, four, we don’t mean that. We also don’t mean as a basis for noble truths nor do we mean the basis of practice, for example what is to be adopted and what is rejected, taking this as a basis. What we mean by basis here are the five aggregates, the 12 sources, and the 18 constituents.
The five aggregates, the 12 sources, and 18 constituents. These are taken as the basis of understanding. By knower, we mean the direct understanding of the selflessness of persons. The knower here refers to the direct understanding of the selflessness of persons. So why is this explained in this way?
What do we mean by this knower of basis? We mentioned that the basis is the five aggregates, the 12 sources and 18 constituents and the knower is the selflessness of persons. A practitioner who is trying to generate this base knower is one who has dread of cyclic existence and is seeking to liberate himself from the continually circling cyclic existence. He understands that through taking as an object of his observation the aggregates, the sources, and the constituents that he generates with respect to them a conception of a self. He generates a conception of self with respect to these aggregates, sources, and constituents.
in dependence upon generating that conception of self, he develops afflictive emotions. in dependence upon afflictive emotions, he creates karma, actions. in dependence upon that, he continually circles his cyclic existence. Seeing this, seeks to understand the selflessness of these aggregate sources and constituents as a means to liberate himself from suffering and to attain liberation. So we won’t go through the definition of a knower of a basis.
We’ve done that previously. But if we list a synonym of knower of basis, it would be the knower within the continuum, the knower which abides in the category of the lesser vehicle, let’s see, let me get this straight, a knower which is categorized within the continuum of a lesser vehicle superior. A knower which abides in the category of the continuum of a lesser vehicle superior. This knower of basis is synonymous. The boundary of a knower of basis exists within the continuum of all superiors.
Let me try again at that last definition, the last synonym. Knower of basis. It was knower within the continuum of a superior which abides in the category of the lesser vehicle. Abides in the category of the lesser vehicle. Okay, we go on.
Now, what do we mean by lesser or greater vehicle? Now, in general we talk about three vehicles. The vehicle of the hearer, the vehicle of the solitary realizer, and the vehicle of the bodhisattva. But if we condense these two former vehicles, here and solitary realizer, into one, then this is the lesser vehicle and the vehicle of the bodhisattva is the greater vehicle. Now the definition of vehicle in general is the knower which seeks to achieve either the welfare of self or other.
The knower seeks to achieve, the knower by which? So the definition of vehicle, the general definition is that which is the means of achieving either the welfare of self or other. That which is the means of achieving the welfare of either self or other. This is the general definition of a vehicle. And within the vehicles, as we mentioned, we can divide it into lesser vehicle and greater vehicle.
So therefore, the lesser vehicle would be that which is. The definition of greater vehicle was that which is the means for achieving the welfare of others. In what way are a greater vehicle and lesser vehicle, from what point of view are they divided? In general, can talk about vehicles in terms of Buddhism in terms of view and conduct. The vehicles are not divided by way of view.
They are divided by way of conduct. The conduct in general applicable to all of Buddhism is the conduct of non harm. So, the conduct of the hearer which is classified within the lesser vehicle is that he, independent in the context of non harming others, he seeks to achieve the bliss of liberation for himself. But the bodhisattva, his conduct goes beyond the simple non harming of others. His conduct involves the benefitting of others.
Therefore, he is seeking the achievement of Buddhahood in order to establish all sentient beings in liberation. What do we mean by a superior or in Sanskrit, ārya? As was mentioned, are three vehicles and each of the three vehicles has five paths. There is the three vehicles of the hearer, solitary realizer, bodhisattva and each of those has five paths, paths of accumulation, preparation, seeing, meditation, no more learning making a total of 15 paths. Now within each of these vehicles, the five paths, we can differentiate a person who has entered into any of these paths into that of an ordinary person and a superior person and this is done in terms of whether they have a direct realization of selflessness.
So, before a person has entered into a path at all, there’s no question about this person being an ordinary person, but even having entered upon any of these paths, he is abiding on either of the first two of these five paths, there’s a total of six paths, the paths of accumulation and preparation. These two paths with respect to each of the three vehicles, he is still an ordinary being. Why? Because he has not had direct realization of selflessness. When within any of these three vehicles he attains either of the three latter paths, seeing, meditation, no more learning, these nine paths, then because he or she has attained direct realization of selflessness, they are called a superior.
So, if we just mainly what do we mean if we say it extremely briefly? A person who has not generated the direct realization of selflessness is an ordinary person. A person who has generated the direct realization of selflessness is a superior. What do we mean by an ordinary person? This is someone who exists under the control of the conception of the self of person.
That is, of the the self of person is like the master and the person is the servant of this master. That the conception of self leads them wherever it wishes, forces them to do whatever it wants them to do. They have no control, but upon gaining direct realization of selflessness, one becomes the superior. One is no longer under the control of the conception of the self of person. One has actually gained control for oneself, one has as if smashed the conception of self on the head and is now the master.
Therefore they are superior. So when we generate the wisdom, understanding selflessness, then we have gained complete control. Until such a realization, we are under the control of this conception of the self person and we are under its control and we are forced by means of that to create various types of negative actions and to perpetuate cyclic existence. On the other hand, gaining the wisdom and destroying the conception of the self of persons, we no longer create propelling karma. That is the type of karma which perpetuates cyclic existence.
It ceased creating, sometimes called propelling, sometimes throwing karma. It is said that upon the generation of the direct realization of the selflessness of persons that no new karma is created. So we cease creating throwing karma, not karma in general, we cease creating new throwing karma, that type of karma which perpetuates cyclic existence. Once the wisdom which is the direct realization of selflessness is generated and the mind becomes accustomed, habituated to this realization. The mind never flows back, never goes under the control of the conception of the self, the person.
It’s always under the influence of this wisdom of realizing selflessness and therefore there’s never the impetus to create any type of throwing karma. On the other hand, we don’t have this wisdom, understanding, selflessness and we are under the power of the conception of self and this conception of self leads us wherever it wishes and due to the influence of this conception, we are continually creating new throwing karma. Presently we think that our minds are free, that in fact our minds are not free. Our minds are under the control of the conception, this conception of the self of persons and under the influence of that, we engage in various types, various afflictive emotions arise and we engage in creating and we create negative types of karma. We really don’t have control.
Only upon the direct realization of selflessness can we say that our mind is free. So in this way we say that a person whose mind is free is superior to the ordinary person and therefore we make use of this designation superior. So we’ll we’ll stop here. We’ll we’ll spend maybe five minutes with questions because we give you a chance to have a cup of tea before you get on to the Geshe-la’s newsletter.