Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 5-minute session, Ven Jampa Gendun works through a debate question on non-compositional factors — specifically why they qualify as neither consciousness nor instances of form — applying the three-part logical structure at the heart of Collected Topics reasoning. He then pivots to introduce the next text in the curriculum: Mind in Tibetan Buddhism, translated by Elizabeth Napper and published by Snow Lion, with copies available in the library. He sketches the broader study path: roughly six months on Collected Topics, then three months on Lorig (awareness and knowledge), with six lectures per week and several hours of daily debate — a condensed counterpart to the years monks spend on the same material in traditional monasteries. Suited to students following a structured Buddhist philosophy programme.
File metadata (for organising)
File: 56 CT 1988 09 06.mp3
UUID: c3b8febc-4a5d-45e6-af26-8144ed56b9af
Teacher: Ven Jampa Gendun
Collection: Collected Topics (Ven Jampa Gendun)
Date: 1988-09-06
Recorded at: Buddha House Adelaide
Duration: 5.5 minutes
Words: ~485
It’s not consciousness. And then the counter pervasion? It is An object? Noncompositional factors is subject is not consciousness? Non compositional factors is subject is not an instance of form.
Why? Why? Whatever because it does not have the complete way of applying the instance of form. Non compositional factors are subject. It is not an instance of form because it does not have the complete way of applying instance of form.
Why? So there’s three qualities. The first one, it must be form. The non compositional factors are not form. Why?
I think it was not said Not said before. Okay. That’s good. So maybe we can we can roughly go back through and review somewhat. We we know that I’ll help him if we get some notes to talk to him.
It’s not You would like it. Nice. Yeah. Is it going to be nice to be Study of mind? Yes.
Awareness and all? The text that we’re going to be using is translated in English. It’s called The Mind in Tibetan Buddhism by translated by Elizabeth Napper, Elizabeth Napper, published by Snow Lion. And we and we have There’s two copies in the library that I know of. It might be for it’s probably for sale in our, like, in our bookshop.
What was the name for the evening? It’s called Mind in Tibetan Buddhism. Mind in Tibetan Buddhism. By Snow Lion, published by Snow Lion. There’s two in there.
There’s two in the library right now. This would be after collected topics, then you would go on to awareness and knowledge. After you completed this short introductory text, then the student would go on to spend about three months studying mind awareness and knowledge, Lorig, or study of mind. I spent about six months well, is school that I went to. As I said, in the monasteries they would spend a number of years, but that’s only because the monks were actually learning how to read and write in dependence upon studying this particular text.
So obviously they’re going to spend a long time not merely learning the ideas and how to debate, but actually learning how to read the text in the first place. But in my school we spent six months on collected topics, three months. Then after that three months on awareness and knowledge. That would be a lecture six days a week, and maybe two or three hours of debate each day. So we can understand and get some rough understanding in the short amount of time that we have.
So then we dedicate the positive energy that we create in our studies. Through these merits may I soon attain the enlightened state of Guru Buddha, and may I lead every migrating being without exception to that state. May the precious Buddha mind not yet born arise and grow. May that born have no decline, but increase