Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 48-minute talk, Kyabje Rinpoche begins with Buddha Śākyamūni’s foundational advice: through learning—by hearing, reading, and discussing teachings—one identifies what is beneficial and harmful, gradually gaining the capacity for liberation. He then systematically ascends through Buddhist philosophical schools, focusing on the Mind Only tenet, which rejects phenomena as existing independently of mind. Rinpoche explains how consciousness and perceived objects arise instead from the same imprint, manifesting as one entity rather than separate things. He clarifies that the great vehicle path rests on two pillars: realizing the selflessness of phenomena, and cultivating the bodhisattva commitment to enlightenment for all beings. Intended for practitioners with background in Buddhist philosophical study.
File metadata (for organising)
File: 1994-09-08 – 18A – KR.mp3
UUID: b13fdf79-a9be-421b-a693-1d13ae9c37e6
Teacher: Kyabje Rinpoche
Collection: Tenets
Date: 1994-09-08
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~3,316
Buddha Śākyamūni gives the advice through learning, one knows the things. Through learning one overcomes adversaries through learning one overcomes untimely fall meaning untimely death and so forth. In brief, in this brief advice there is emphasis about the benefits of learning. So it is not enough to just say oh it was said and said so, instead one first needs to realize the meanings behind and then put it into one’s practice. Through learning one will know by that part it means firstly one hears the teachings, one can read the books and the text, and one can do discussions about what everyone has heard and read.
These whole three spheres of activity becomes called as learning. And when one does engage in learning through being engaged in those three spheres of learning then one knows through what way one can overcome the unwanted sufferings and through what way one can attain the wanted happiness. In a way therefore through learning one comes about what are the things that are beneficial which one needs needs to apply. As well through learning one then understands what are the detrimental things which brings problems suffering and so forth therefore which are to be discarded away. So it is like an insight of awareness leading to understanding what is beneficial and what is detrimental in that way that is a benefit of engaging into learning.
Also in that way by learning one comes to understand what are detrimental and what are beneficial that then becomes one benefit of learning. Secondly, the second benefit is that through understanding one then would be able to overcome adversaries which in this case means all negativities and the impure thoughts which are the sources of those negativities. And as regards how that happens, well, when one understands as regards how that happens, well, we can look at this way that when one understands what are detrimental and what are beneficial then one gets the interest and the need and awareness of the need to put effort towards decreasing the impure aspects of one’s thoughts and behavior and increase the wholesome virtues or aspects of one’s thoughts and actions. And if one keeps on training it like that way day after day, then detrimental sides and the impure thoughts sides will keep decreasing, and the virtuous and wholesome sides of one’s thoughts and actions will keep increasing. Eventually, it is possible to completely overcome all adversaries of mind and completely be with all excellent qualities, all virtues.
Although the process may seem like increasing one after another, but that is possible. If we take an example, it would be like although it is a drop, but with accumulation of drop after drop, the whole ocean can come into being. So in a way, whole ocean can be accumulation of drop after drop. So like that example, it is possible. Also this second benefit of learning which is overcoming of all adversaries by having actual implementation of decreasing the impure sides and increasing the virtuous side becomes, in essence, a practice of a higher training on morality.
Then the next part of the advice says through learning one overcomes all untimely behaviors so forth, which in another way of explanation also means by learning one overcomes all inappropriate behaviors. What that means is through understanding in the first place through learning what is detrimental and what is beneficial one then comes to the next part which is the actual implementation of the practice. So it is quite natural that such a practitioner would not waste one’s time going into inappropriate and untimely engagement and so forth. So in a way there is no waste of time, effort and so forth and through that way such person overcomes all inappropriate, untimely engagement and so forth. Then if that happens, and that in essence explains the higher training of meditative concentration and altogether when these are done, next part is what the advice says through learning one attains nirvana, the state beyond sorrow, because it is a product of the result of having applied the higher trainings that one would attain liberation free of all impure thoughts and sufferings so forth and would attain that state of beyond sorrow or nirvana.
Also looking back at advice we have all these series of benefits of learning, that it is through learning one comes to understand what is detrimental, what is beneficial, and that it is through learning one is able to actually implement or put into practice what one has found to be detrimental and beneficial, and it is through learning one comes as well to continuously maintain the training and so forth, and finally it is through learning that one eventually comes to attain the result of being liberated or attaining the state beyond sorrow, nirvana. So these are real inspiring advice going through a detailed manner how learning actually can be beneficial. Then we continue our Thursday evening topic, and as regards that, we shall feel contented with our discussion on the first two tenets, the specific exponents and the Vaibhāṣika group up to that much meaning we won’t go any further on those two lower tenets. Then from onward we look at the third tenet from bottom upward that is mind only and as regards the discussion or study into mind only tenets, assertions and theory we can look at it in the similar manner as the previous ones, its definition, its subtenets or divisions, its etymological explanations, its assertion about object and subject, its assertion about what to be discarded away, and in brief, no need to go through the list in brief, similar seven part sections as the previous two tenets.
Definition of mind only tenet and the definition is a proponent of great vehicle tenet who does not accept externally existing phenomena, but accepts own knower as truly existent. Now this clearly, by looking at the definition clearly implies that the previous two tenets we discussed so far did not in did not get included into great vehicle tenet or in essence meaning those two somehow is in this very phrase implies they would be lower vehicle tenet and not great vehicle tenant. And as well this very description that mind only does not accept externally existing phenomena implies that the previous tenets must be accepting that and that briefly is definition. If one accepts externally existing phenomena, say, in accordance with the two lower tenets in the fashion of many partless particles clustering and gathering together, forming forming an externally existing phenomenon, that would imply one accepts self of phenomena or concrete identity of phenomena. That would be what the implication would be, but here the mind only tenet does not accept externally existing phenomena.
That very fact also implies that mind only tenet accepts selflessness of phenomena. Regarding the mention of the phrase own knower in definition, well, that part we did come across in our previous discussions. Yet, to repeat briefly, what it means is those who assert the theory of own knower, they explain that there is part of consciousness which perceives itself. So it is an own knower. There is a risk in the translation to use as self knower because knowing of the self as person or identity.
So own knower is a safer phrase to use. So those who assert own knower says there is a part of consciousness which knows itself, own. And the consciousness by its nature, knowing other is called para-knower or consciousness knowing others. So that’s the description of the own knower and here what is distinct is mind only tenet asserts or explains that the own knower exists truly. And on top of that, the distinct part here or the definition is the mind only tenet belongs to great vehicle.
If a person is a proponent of lower vehicle tenant then that would mean the person proposes or explains the assertion of the base, assertion of the path, assertion of the result in accordance with the lower vehicle perspective. Similarly, if a person is proponent of great vehicle tenant then that means it is a person who is a proponent or who explains the base, path, and result in accordance with the great vehicle perspective. Also, in regards to the great vehicle part, there is a basis which is the conventional truth or the deceptive truth and then with regards to the ultimate truth there is the explanation of selflessness of phenomena which selflessness of phenomena becomes the ultimate truth or the actual truth between the two truths. The description of part needed to apply in the great vehicle system is the realization of selflessness or phenomena, which becomes the wisdom aspect of the training. This is this is combined with the training on precious mind to enlightenment, becoming the method or the skillful means or strength part of the practice, and the combination of the two becomes the becomes what is referred as the path, the method actually trained and applied in order to attain the required and the aimed goal goal of achieving omniscience.
As regards result in the great vehicle path, the result is of two types combined into one. The Dharma body, dharmakaya, or truth or reality state reality state, interpretive, or dharmakaya, which is fulfillment of one’s welfare and form body or rupakaya form body or form state which is fulfillment of others welfare. How these two are a description of the two? Well, dharmakaya or dharmabodhi reality state is the state of enlightenment where one where it is the entity of having completely exhausted all weaknesses of mind and where the mind has complete direct realization of all phenomena. That is the dharmakaya, the reality state, Dharma body, the fulfillment of one’s welfare.
Out of such state of enlightenment, due to the force of loving kindness and compassion towards all beings there is manifestation of as diverse and as many forms necessary to fulfill the needs of diverse sentient beings and that the Rūpakāya or the form body is emanated and this is what would be called as the emanation body and having emanated in emanation body, form body, the enlightened being gives teachings on the great vehicle path to the great vehicle path recipients, gives teachings to the individual enlighteners or the solitary realizers, the teachings which they are appropriate or capable of listening to and relating to and so forth, and similarly gives teachings to the hearers whatever is necessary to them. So on top of that whatever form or emanation manifested form is necessary the form body part is what that is its manifestation into diverse needs so to repeat and in essence the result in the great vehicle part comprised of those two dharmakaya and rupakaya the reality state the fulfillment of one’s welfare and form body or which is the fulfillment of others welfare. Because the very reason the enlightened beings in the first place chose and made attempt to achieve enlightenment was solely to accomplish others welfare or in other words to benefit others.
Therefore having once, having attained enlightenment they then manifest in form body, Rūpakāya, the visible aspect of manifestation And this precisely speaking is of two types. The form body is of two type. One is in the form of a complete enjoyment body such as Vajradhāra, where being in that aspect, the enlightened being gives teaching to extremely extremely high mental capability capability recipients of teachings where the teachings given a so profound nature and aspect. And then the enlightened being would also manifest in emanation body form. Such as emanation body and thereby give teachings to others such as to bodhisattvas and to hearers and solitary realizers or individual enlighteners.
In brief we then have those two types of form body or Rūpakāya. Now regarding the complete enjoyment body, Sambhogakāya, the complete enjoyment body, it is definitely a manifestation, but it is of extremely subtle type of form, visible visible only to bodhisattva on very very high level of realizations what is called on very high grounds and not visible to other sentient beings. Whereas emanation body is a manifestation by the enlightened beings to cater for all types of sentient beings of lower karmic disposition and so forth. Therefore whoever firstly understands whoever therefore firstly make oneself understand about these foundation of the practices and the path itself and the result itself and later on having understood by oneself explains to others or becomes a proponent proponent of such a system of mental training get to be called as the proponent of the great vehicle tenant. The proponent of great vehicle tenet or in other words, a person explaining great vehicle tenet does not necessarily have to be a person who has entered the great vehicle path because to be a proponent or one who explains great vehicle path the basic requirement would be understanding formed about the whole system of the path and this one would find even in those who have not entered the great vehicle path.
For example, there can be practitioners belonging to hearers path who would explain or be a proponent of the great vehicle tenet. Similarly, there can be a person or practitioner belonging to individual enlighteners path who as well can be a proponent of great vehicle tenet but who would not have entered the great vehicle path. And then there is no question or no doubt about a person who has entered great vehicle path would obviously be a proponent of the great vehicle tenant. In last case, there is no question or doubt about it. So to be a proponent or a person explaining the great vehicle tenant does not mean a person has entered the great vehicle part.
Similarly, a person who has entered the great vehicle part does not necessarily have to be a proponent of great vehicle tenet. For example, a person would have entered great vehicle path meaning a person who would have gained realization of the great vehicle path, but it could be a person explaining lower vehicle tenets. For example, Serlingpa,, Atisha’s teacher of the Golden Isle was a great vehicle practitioner, but explaining or propose was a proponent of lower vehicle tenet. Similarly, the author of the Wheel of Sharp Weapons, Dharmarakshita,, also was explained to be a great vehicle practitioner, but who throughout life was a proponent or actively encouraged the explanation of the lower vehicle tenets. For example, it is said that they actively explained the Vaibhāṣika tenets.
The classification into low the classification into four tenets is done from the perspective of the difference in the view and the classification into two vehicles, great and lower vehicle, is done from the perspective of the difference in the behavior or what is called the conduct part of the practice. For example, Āryadeva in his writing says, in the hearers’ teachings there is no mention of the precious mind of enlightenment and others therefore how can they be a great vehicle. The meaning there means in the teachings and instructions of the hearers one doesn’t find mention of the 10 bodhisattva grounds, six perfections, precious mind of enlightenment, and so forth. Therefore, cannot be a great vehicle tenet, because if it is a great vehicle, it cannot be a great vehicle path, because if it is a great vehicle part or a method of training in great vehicle then it would mean it must include the exalted behavior or the conduct aspects of training on the 10 bodhisattva grounds, six perfections, and so forth. Description or the label called mind only, the knower or perceiver, and practitioner of the yoga:
These three different descriptions have same meaning. They are three different names given to the same tenet. Mind only, the perceiver, and practitioner of the yogas. The name mind only implies that by mind, it it means the synonymous of awareness and knower. And by only, it implies that every phenomena or all, sorry, all phenomena is only in the entity of being one with the mind.
So the very mention of only negates any existence of phenomena being separate from the entity of the mind. So all phenomena are in one entity with the mind, meaning the mind perceiving those phenomena. So that part explains explains that. And the meaning similarly can apply to the other two synonyms, the perceiver and practitioner of the yoga, where it is more relatable explicitly with the second part perceiver because the word perceiver in the present case has more etymological meaning of knowing the aspect. In that case aspect refers to the external phenomena and knowing refers to the mind and together has the implication as if with the previous one that all phenomena are merely or only in essence as of one entity with the mind and not separate in entity or from the mind.
Oh, what that part means what that part means is, for example, eye consciousness perceives form or visible objects. And here, it would mean eye consciousness and the form or the object being perceived part of one entity. Similarly, ear consciousness perceives sound. By definition of this tenet’s name, it would mean that the ear consciousness and the sound being perceived are of one entity. Similarly, nose consciousness, perceives smell.
And here it would then mean that nose, consciousness, and the smell being perceived are of one entity, one nature. So that’s how things would stand in that perspective. Or at least maintain that, say, the first case, the eye consciousness perceiving form, the two are of one entity. It is maintained that that is so. And in explaining how that is so, here, the mind only tenet brings brings a talk about imprints and the awakening of imprints.
They explain that it is due to imprint being there to to our it is due to there being imprint for the arising of our consciousness and the object being perceived that that happens. How that is so is the imprint, one portion of it manifest in the aspect of the the eye consciousness perceiving the form, and the other portion of the imprint manifest in the form of the object being perceived. So the two are of one imprint being split into two, one being the perceiver and one being perceived, and therefore in essence, the eye consciousness perceiving the object and object being perceived are of one nature, of one one embodiment, one entity. The two are one entity. And that’s how they explain the two are of one entity.
By mere mention of the concept mind only itself negates the existence of phenomena as externally existing. Regarding and that itself negates. And to go into elaborate explanation about how that is so well it could be explained that it is very it is due to the very fact that the imprint has awakened and manifested in the form of one portion being eye consciousness and other portion being the form being perceived that there is the eye consciousness and the external form to be perceived existing there. So it is a case where the form or external object is not a component sorry, it’s not a composite of so many partless particles being gathered together and becoming in the manifest form of a concrete body or mass. That is not the way in instead, in the very manner, if there is any external object being perceived it is nothing separate from the entity of the imprint of which the other half is the consciousness perceiving that.
So it is one same imprint manifesting in or being awakened in the aspect of the consciousness and the object that that is how there is appearing of external object. In essence, there is no concrete partless particle gathered form object on there.