Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Transcript of the teachings by Khen Chonyi on Special Insight at Amitabha Buddhist Centre

Root text: Medium-Length Exposition of the Stages of the Path to Enlightenment by Tsongkhapa.

Course book: Tsong-kha-pa’s Final Exposition of Wisdom, by Jeffrey Hopkins; Snow Lion Publications, 2008.

For overall structure and to facilitate easy cross reference, the main headings from the course book are included in these transcripts; they are indented and in italics.

Lesson 2 23 March 2019

Course book, p. 28. Why the perfection of wisdom is essential. Historical account. The three turnings of the Wheel of . , the trailblazer of the . Buddhapalita. Bhavaviveka, the trailblazer of the Sutric Autonomy Middle Way School. , the trailblazer of the Consequence Middle Way School. Shantarakshita, the trailblazer of the Yogic Autonomy Middle Way School. Which commentary on Fundamental Wisdom should we follow? The structure of the Buddha’s teachings. How spreads to Tibet. How Lama Tsongkhapa found the . How to take notes.

We have just recited the and prayer. As expressed by that prayer, both the students and the teacher should adjust their motivation.

By conjoining our mind with refuge, we are able to engage with the teachings of the Buddha. By conjoining our mind with bodhicitta, the mind of enlightenment, we are able to create the cause to become buddhas.

We all know these points. Therefore, we should make sure that our mind is conjoined with refuge and bodhicitta. By reflecting on them, we should adjust our motivation. There is nothing about these points that we are not able to understand but simply understanding them will not bring about any benefit. It is important that we are able to integrate these points into our mind so that we are not simply reciting those words but putting them into practice.

Khen Rinpoche: I think everybody has the book on special insight. If you don’t have it, if you really want to study, then you must get the book. But if you don’t want to study so deeply, then it is OK. But if you really want to study at a deeper level, you must have the book. Try to get it. I think it is available online.

It is not easy to study this subject. On top of listening to the explanations, you need to read the text and you need to think about what is written there. Therefore, if you are serious about studying this subject, you should have the book.

Lesson 2 Page 1 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

When you read the book and listen to the explanations, many questions should arise. As much as you are seriously studying from your side, you should have that many doubts. So, if you do not have any questions at all on listening to the explanations and reading the book, this means that you are not really studying. So, it is important that as a result of you listening to the explanations and reading the book, many questions should come up. When you bring these questions up for discussion, you are then able to clarify your doubts. This is important.

Among the six perfections, the last two perfections—the perfection of concentration and the perfection of wisdom—are explained very extensively in Lama Tsongkhapa’s lam-rim text. In Lama Tsongkhapa’s lam-rim, we can find very clear explanations on how to cultivate or calm abiding. In his explanations, you can find citations from various texts such as the Mahayanasutralamkara, the Ornament of the and so on. I think there are no clearer explanations than those that appear in Lama Tsongkhapa’s texts. With respect to special insight (or vipassana), we also find very extensive explanations in Lama Tsongkhapa’s small and great special insights.

WHY THE PERFECTION OF WISDOM IS ESSENTIAL

In the first four perfections, we practise generosity, ethics, patience and joyous effort.  The practice of generosity involves training in the intention to give. We create the cause for receiving resources.  When we are able to observe pure ethics, then we create the cause for a good in the three upper realms.  By practising patience, we are able to receive an attractive body.  Through the practice of joyous effort, we will be able to accomplish whatever training we engage in.

However, through merely practising these four perfections, no matter how much we train in them, there is no way for us to attain liberation. So, we will still remain in cyclic existence.

Even if we practise the fifth perfection, the perfection of concentration, and we are able to meditate single-pointedly for 24 hours a day or for any period of time that we want, we will still not be able to attain liberation. With that attainment, we will still circle in samsara.

We must understand that by just practising the first five perfections—generosity, ethics, patience, joyous effort and concentration—we will not be able to attain liberation.  If we can practise generosity, that is wonderful.  If we can practise ethics, that is wonderful.  If we can practise patience, that is wonderful.  If we can practise joyous effort, that is wonderful.  If we can practise single-pointed concentration, that is also wonderful. But by practising these alone, we will not be able to attain liberation. These are all wonderful practices and attainments. If you have the concentration that enables you to abide single-pointedly on your object for 24 hours, this is really fantastic. As long as you

Lesson 2 Page 2 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

are in that single-pointed state, you will not come under the influence of your afflictions. That is the benefit. However, with that alone, you cannot become free from cyclic existence.

The Buddha explained in the Unravelling the Thought that if we have stable concentration, we will be able to avoid engaging erroneously with objects. However, we are not able to remove the imprints or latencies of such erroneous engagement. So, if we want to remove those imprints or latencies, we definitely need special insight. We definitely need the special insight observing because in order to abandon the two types of obscurations along with their seeds, we need the special insight observing emptiness.

As said in the first verse of Chapter 9, the chapter on wisdom, in ’s A Guide to the ’s Way of Life, “All of these practices were taught/ By the Mighty One for the sake of wisdom.” Therefore, for those who wish to put an end to their suffering, they must generate this wisdom.

It is said that the father, Nagarjuna, and his spiritual son , taught that in order to become free from samsara, you definitely need the mind realizing emptiness. This is something you need to discuss among yourselves. Why is it that in order to become free from samsara, we need the mind realizing emptiness?

Before we actually read Lama Tsongkhapa’s text, maybe I can give you all a historical account so that you can understand the background of these teachings on special insight. There are about like two pages on this (in the text). Maybe, I can go through them. Then later it will be easier for you to understand the text.

HISTORICAL ACCOUNT

It is said that the Buddha did not teach the Dharma immediately after he attained full enlightenment. He did not teach the Dharma for a period of 49 days. The reason is this. The Buddha thought, “This Dharma that I have realized is profound and pacified. It is free from proliferations. It is clear light and uncompounded. This nectar-like teaching cannot be understood by others.” Therefore, the Buddha remained silent as he dwelt in the forest.

It was only after he was requested by the gods, Brahma and Indra, along with their huge retinues that the Buddha turned the first Wheel of Dharma at Varanasi, teaching the to the five good disciples.

First turning of the Wheel of Dharma In the first turning of the Wheel of Dharma on the four noble truths, the Buddha did not teach the selflessness of phenomena or the subtle selflessness of persons. Rather, he taught coarse dependent arising or coarse selflessness. The reason why the subtle selflessness of phenomena and the subtle selflessness of persons were not taught during this turning of the wheel is because the intended trainees were the Vaibhashikas and the Sautrantikas. So, in accordance with their faculty, the Buddha gave them teachings. He did not teach the subtle selflessness of persons or the selflessness of phenomena.

Lesson 2 Page 3 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Second turning of the Wheel of Dharma The Buddha was 35 years old when he turned the first Wheel of Dharma. In the following year, the Buddha turned the middle Wheel of Dharma at the Mass of Vultures Mountain. In this turning of the middle Wheel of Dharma, the Buddha taught the Perfection of Wisdom sutras. In these sutras, he emphasized the subtle selflessness of phenomena and the subtle selflessness of persons. The intended trainees in the middle turning of the Wheel of Dharma were the Madhyamikas, the followers of the Middle Way.

The Middle Way has two divisions: 1. the Autonomy School (Svatantrika) 2. the Consequence School (Prasangika) So, there are two types of intended trainees in the middle Wheel of Dharma. The Svatantrikas were not ready for the teaching that all phenomena are merely imputed (by the mind) and that they exist in mere name. They are able to accept the coarser form of dependent arising, i.e., they are able to accept that all phenomena are dependent arising from the point of view of depending on their parts. This kind of dependent arising is more subtle than the dependent arising that exists in terms of cause and effect. So, for the Svatantrikas, they posit:  the emptiness of true existence as the subtle selflessness of phenomena and  the absence of a self-sufficient substantially existent person as the subtle selflessness of persons. So, the middle turning of the Wheel of Dharma was taught for two kinds of intended trainees—the Middle Way Autonomists and the Middle Way Consequentialists.

Third turning of the Wheel of Dharma In the third and last turning of the Wheel of Dharma, there is the teaching of dependent arising in the form of cause and effect. However, the subtle selflessness of phenomena and the subtle selflessness of persons were not taught. Rather, there were just the teachings on the coarse selflessness of phenomena and the coarse selflessness of persons. The intended trainees for the last turning of the Wheel of Dharma are the Cittamatrins, i.e., the (proponents of) the Mind Only School. They were not receptacles for the teachings on the subtle selflessness of phenomena and the subtle selflessness of persons.

These are the four tenet systems that originate from the three turnings of the Wheel of Dharma. It is during the middle turning of the Wheel of Dharma that the Buddha taught the profound meaning of subtle emptiness.

Even though the Buddha taught these various teachings while he was alive, after he passed away, the Mahayana teachings declined. The teachings, especially the tenets of the Vaibhashika and the Sautrantika systems, flourished.

Nagarjuna, the trailblazer of the Middle Way About 400 years after the Buddha passed into , Nagarjuna came along. He was able to explain clearly the of the Buddha’s sutras on the perfection of wisdom. He clarified in an unerring manner the Middle Way’s view of emptiness. For that reason, he is known as the trailblazer of the Middle Way. If you translated trailblazer more literally, it will be ‘the opener of the chariot tracks.’

Lesson 2 Page 4 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Therefore, after the Mahayana teachings declined, Nagarjuna was able to clarify the essential intended meaning of the Perfection of Wisdom sutras by explaining very clearly, i.e., elucidating the meaning of profound emptiness.

One of the texts that Nagarjuna composed is called the Compendium of Sutras. In this text, he cited the Perfection of Wisdom sutras extensively. By doing so, he showed that the teachings on emptiness that he gave were not made up by him. Rather, they can be traced back to the Buddha himself.

In order to show the stages of emptiness that were explicitly indicated in the Perfection of Wisdom Sutras, Nagarjuna composed four texts. They are: 1. Treatise on the Middle Way (also called Treatise on the Middle or Fundamental Wisdom) 2. Seventy Stanzas on Emptiness 3. Refutation of Objections 4. Treatise Called the Finely Woven

In order to show that the object-possessor, meaning the view realizing emptiness, is the root of the attainment of liberation, he composed two more texts. These two texts are: 1. Sixty Stanzas of Reasoning 2. Precious Garland of Advice for the King

These six texts composed by Nagarjuna are known as the Six Collections of Middle Way Reasoning. These are the texts that were composed by Nagarjuna in order to clarify the Perfection of Wisdom Sutras. By composing these texts that clarify the intent of Perfection of Wisdom Sutras, Nagarjuna came to be known as the opener of the chariot tracks or the trailblazer of the Middle Way.

Nagarjuna had many students. Among his many students are a group of students known as the close spiritual sons that include Buddhapalita, Bhavaviveka and Aryadeva. Among his many disciples, Aryadeva is someone who was able to comment on the intentions of the sutras and in an unparalleled way. So these two figures—Nagarjuna and Aryadeva—are known as the father and son. The father refers to Nagarjuna and the spiritual son refers to Aryadeva. They are also referred to by the name, the “Proponents of the Middle of the model texts.” When we call them the “Proponents of the Middle of the model texts,” what this means is that all the proponents of the Middle Way (the Madhyamikas) looked up to them, taking Nagarjuna and Aryadeva as the root of these Middle Way texts. It is not the case that among the Middle Way scholars, some followed them and others did not. All of them take them as the model.

1. THE SOURCE TRADITION

Prerequisites for special insight

General exposition of the prerequisites for special insight

Since Aryadeva is taken to be as valid … … … “partisan Proponents of the Middle” for the others. (p. 28)

Lesson 2 Page 5 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Khen Rinpoche: I think none of you read or looked at the next. Therefore, you need to read before you come to class. You must read one or two pages before you come. Then you will remember, “Oh, this must be in the text.” Then you know why. Otherwise, you have no such memory at all.

Buddhapalita Among these close sons of Nagarjuna, Buddhapalita wrote a commentary on Nagarjuna’s Fundamental Wisdom (or Treatise on the Middle Way). The commentary is entitled Buddhapalita’s Commentary on (Nagarjuna’s) “Treatise on the Middle.” His Holiness the started to teach this text some time last year.

In his commentary, Buddhapalita stated many consequences when establishing the meaning of emptiness. Among the commentaries on Nagarjuna’s Fundamental Wisdom, Buddhapalita’s commentary is regarded as very important.

The commentary by Chandrakirti is also regarded as very important.

Buddhapalita, Aryadeva and Chandrakirti are all direct disciples of Nagarjuna, but Buddhapalita and Aryadeva were the early disciples while Chandrakirti is regarded as a later disciple.

There are some disagreement among scholars as to whether or not Chandrakirti was a direct disciple of Nagarjuna. However, in the history books, we see this explanation that Chandrakirti was a disciple of Nagarjuna. In the history books, it is stated that Nagarjuna lived for 600 years. Considering this point, it is possible that Chandrakirti was a direct disciple of Nagarjuna.

Among these direct disciples, Bhavaviveka also composed a commentary on Nagarjuna’s Fundamental Wisdom. His commentary is entitled the Lamp of Wisdom.

Bhavaviveka, the trailblazer of the Sutric Middle Way Autonomy School (- Svatantrika system) Bhavaviveka and Buddhapalita were contemporaries. When Bhavaviveka saw that Buddhapalita used consequences extensively in his commentary, he criticized that. Even though Bhavaviveka was able to see many good points in Buddhapalita’s commentary, he said that it was not sufficient to simply use consequences. He said that it is necessary to use what are called autonomous syllogisms when proving selflessness. He criticized Buddhapalita in his commentary, Lamp of Wisdom. Because Bhavaviveka criticized Buddhapalita for his use of consequences and pointed out that one should use autonomous syllogisms in the proof of selflessness, he basically taught that the use of autonomous syllogisms is correct. Thus, he became known as the opener of the chariot tracks of the Middle Way Autonomy School (Madhyamaka-Svatantrika system).

In fact, the Madhyamaka-Svatantrika system is divided into two—the Sutric system and the Yogic system. Bhavaviveka is the opener of the chariot tracks of the Sutric Madhyamaka-Svatantrika system.

Lesson 2 Page 6 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Chandrakirti, the trailblazer of the Consequence Middle Way School Chandrakirti was a student of Nagarjuna in the later part of Nagarjuna’s life. He wrote a commentary called Clear Words on Nagarjuna’s Fundamental Wisdom because he explained with very clear words the meaning of Nagarjuna’s text. In addition to that, he also composed the text called Supplement to (Nagarjuna’s) Treatise on the Middle Way (Madhyamakavatara). These two are very important texts by Chandrakirti.

Chandrakirti had access to the commentaries of both Buddhapalita and Bhavaviveka. Chandrakirti criticized Bhavaviveka for his commentary, which is commentated on from the viewpoint of the Autonomy Middle Way School (Madhyamaka-Svatantrika School). Chandrakirti pointed out very clearly that Nagarjuna’s Fundamental Wisdom should not be commentated on from the point of view of the Svatantrikas. Rather, it should be commentated on from the point of view of the Consequentialists as Buddhapalita had done. So, he defended Buddhapalita.

Because of his critique of autonomous syllogisms and his defence of the use of consequences, Chandrakirti became known to some as the opener of the chariot tracks of the Consequence Middle Way School. This was because he pointed out very clearly in his compositions that it is wrong to use autonomous syllogisms and it is correct to use consequences. However, some scholars say that Buddhapalita deserves to be called the opener of the chariot tracks of the Consequence Middle Way School because he was the first person to use consequences to explain the text of Nagarjuna.

 The opener of the chariot tracks (or trailblazer) of the Middle Way is Nagarjuna.  The opener of the chariot tracks of the Autonomy Middle Way School, more specifically the Sutric Autonomy Middle Way School, is Bhavaviveka.  As for the opener of the chariot tracks of the Consequence Middle Way School, some say it should be Buddhapalita while others say it should be Chandrakirti. This is something for you to think about. In the textbook of Jetsun Chokyi Gyaltsen, he says that Chandrakirti is the opener of the chariot tracks of the Consequence Middle Way School.

Bhavaviveka who is the opener of the chariot tracks of the Sutric Middle Way Autonomy School asserts existence by way of its own character, i.e., phenomena existing by way of their own character. He also asserts the existence of external objects. He asserts that external objects exist conventionally. His assertions mostly are in agreement with the Sautrantika School (or Sutra School). For that reason, his school is known as the Sutric Autonomy Middle Way School. Bhavaviveka’s disciples, such as Jnanagarbha, also followed his assertions and propounded his teachings. As such, they are also Sutric Middle Way Autonomists.

Shantarakshita, the trailblazer of the Yogic Autonomy Middle Way School Then, we have Shantarakshita who asserts that there is no true existence and there are no external objects. Because his assertions mostly agree with the Mind Only School (Cittamatrin), the proponents of which are also known as the yogic practitioners, therefore, Shantarakshita became known as the opener of the chariot tracks of the Yogic Autonomy Middle Way School. Similarly, his students, such as Kamalashila, are also proponents of Yogic Autonomy Middle Way School.

Lesson 2 Page 7 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

The profound view of emptiness was taught in the Perfection of Wisdom Sutras and Nagarjuna explained what this profound emptiness is in his Fundamental Wisdom (Treatise on the Middle Way). There are many commentaries on Nagarjuna’s text. There are eight commentaries in particular that are called the great commentaries. So, there are eight important commentaries on Fundamental Wisdom.

Which commentary on “Fundamental Wisdom” should we follow? Fundamental Wisdom is not an easy text to understand.  Buddhapalita composed Buddhapalita’s Commentary on (Nagarjuna’s) “Treatise on the Middle”.  Bhavaviveka composed Lamp of Wisdom.  Chandrakirti composed Clear Words. All three of them are great scholars. However, their commentaries are not the same. So who should we follow? There is no doubt that these commentaries are all beneficial but which commentary is able to capture the essence of the intent?

Lama Tsongkhapa asked this question, “There are many Indian commentaries and they are not equally valid. Which text should I rely upon?” This is an account that you can find in the biography of Lama Tsongkhapa.

In response to Lama Tsongkhapa’s question, Manjushri said: “Regardless of whether it is sutra or , the one who is unmistaken in being able to express the intent of Nagarjuna is Chandrakirti.”

The structure of the Buddha’s teachings Sze Gee: Just now Rinpoche gave this citation. Let me tell you the complete translation now. After the Buddha attained enlightenment he did not teach immediately. He actually made this statement. He said, “This nectar-like dharma found by me, profound, peaceful, free from proliferation, clear light and uncompounded will not be understood no matter who I teach it to. Therefore, I shall stay in the forest without speaking”.

Khen Rinpoche: “Shall stay in the forest.” That sounds good.

In fact when His Holiness the Dalai Lama explained this stanza, he said that the words actually indicate that the Buddha already had the structure of his future teachings in mind. This is because:  “profound and peaceful” is actually an indication of the subject matter of the first turning of the Wheel of Dharma,  “free from proliferation” indicates the subject matter of the second turning of the Wheel of Dharma, and  “clear light and uncompounded” indicates the subject matter of the third turning of the Wheel of Dharma. So, even though the Buddha pronounced this stanza before he started teaching, he already had the structure of his future teachings in mind.

Why does “profound and peaceful” indicate the first turning of the Wheel of Dharma? This is because “profound” indicates cause and effect, in particular, karma and the effects of karma. “Peaceful” actually refers to true cessations in the four noble truths, i.e., true

Lesson 2 Page 8 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

suffering, true origins, true cessations and true paths. “Peaceful” refers to .

The next phrase, “free from proliferation,” indicates the subject matter of the second turning of the Wheel of Dharma, the Perfection of Wisdom Sutras. “Proliferation” here refers to the subtlest dualistic appearances that are the proliferations of the conception of true existence. This indicates the object, emptiness, that is the subject matter of the Perfection of Wisdom Sutras taught in the middle Wheel of Dharma.

Next is “clear light and uncompounded” that indicates the subject matter of the third turning of the Wheel of Dharma. In the second Wheel of Dharma, the object, emptiness, is indicated. In the third wheel, the object-possessor, i.e., the mind seeing subtle emptiness is indicated. This mind is said to be clear light and uncompounded. In general, the object- possessor of emptiness is not uncompounded. However, if you consider the continuum of this object-possessor, this mind realizing emptiness, then this continuum of the mind is not something that can be cut. It has no beginning. It has no end. From that point of view, this continuum of the object-possessor is said to be uncompounded.

Many sutras were taught in the last Wheel of Dharma. One of them is the Tathagatagarbha Sutra (or the Essence of the Tathagata Sutra). Here, we have this explanation of the object- possessor of emptiness.

This subject matter is taught even more clearly in the four classes of tantra, especially the final clear light that is taught in the class of Highest Yoga Tantra.

Earlier on, we talked about how Nagarjuna was able to explain the intent of the Perfection of Wisdom Sutras. Buddhapalita explained Nagarjuna’s Fundamental Wisdom in his composition entitled Buddhapalita. After that, Bhavaviveka also composed his commentary. Chandrakirti later criticized Bhavaviveka saying that he was not able to explain correctly the intent of the Buddha. Chandrakirti composed the texts, Clear Words and Supplement to the Middle Way.

If you were to ask, “Whose text should we rely upon?” the answer is that we should rely upon the texts of Buddhapalita and Chandrakirti.

How Buddhism spreads to Tibet How did Buddhism spread to Tibet? How did the Middle Way teachings spread to Tibet? In the eighth century, there was a Dharma king called . He invited Shantarakshita to Tibet. As mentioned earlier, Shantarakshita is the opener of the chariot tracks of the Yogic Autonomy Middle Way School. He was invited to Tibet to teach and later his student Kamalashila also came. That was how the Middle Way system came to Tibet. During those times, Shantarakshita and Kamalashila explained the view of the Yogic Autonomy Middle Way School.

Padmasambhava also came to Tibet. He told the king, “If you want the Buddhadharma to flourish in a very extensive way in Tibet, you need to train translators who can translate the valid Indian texts into Tibetan.” As a result of that, the king gathered students who became trained as translators so they were able to translate the Indian texts into Tibetan in an accurate manner. This caused the Dharma to flourish in a pure way.

Lesson 2 Page 9 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

It was during this time that many of these great Indian texts were translated into Tibetan—texts such as Nagarjuna’s Fundamental Wisdom and Precious Garland, Buddhapalita’s Buddhapalita, Bhavaviveka’s Lamp of Wisdom and so on.

However, at that time, the Consequence Middle Way system was still not widespread. This was because the masters Shantarakshita and Kamalashila were the proponents of the Yogic Autonomy Middle Way School. So, during the eighth to the tenth centuries, what flourished in Tibet was the Autonomy Middle Way system. It was only in the eleventh century when Atisha came to Tibet that the Consequence Middle Way School’s view was introduced.

When Atisha first arrived in Tibet, the view of the Autonomy Middle Way School was flourishing. As a result of that, Atisha himself taught Autonomy Middle Way texts such as Bhavaviveka’s Blaze of Reasoning.

The translator called Pazak also started to translate other texts by Chandrakirti such as his Supplement to the Middle Way, Autocommentary on the Supplement to (Nagarjuna’s) “Treatise on the Middle Way,” Commentary on Aryadeva’s 400 Stanzas and so on. So, it was in this manner that the teachings and studies of these texts began.

How Lama Tsongkhapa found the view This text that we are studying now is composed by Lama Tsongkhapa. I will give a brief explanation of how he found the view.

Lama Tsongkhapa studied very extensively. In the beginning, he studied many texts as explained in his biography. He had this intense longing to understand emptiness. He thought, “If I am not able to find emptiness, that means I am not able to find the essence of the path.” So, he had this huge desire to understand emptiness.

Lama Tsongkhapa understood that if the view of emptiness is misunderstood, it will be very dangerous. However, if emptiness is realized in an accurate way, then there will be great benefit. So, he had this very strong wish to be able to understand emptiness accurately with all his body and life. He was determined to find the view of emptiness.

Indeed, if we are able to arrive at an unmistaken understanding of the meaning of emptiness, we will be able to counteract the ignorance that is the root of all suffering. If we are not able to understand the meaning of emptiness in an unerring way, we will be not able to eliminate the root of suffering. Then, no matter how hard we meditate, no matter how much difficulties we go through, all that will be just a waste of energy. So, we need to understand emptiness in an unmistaken way. By doing so, we will be able to eliminate the root of suffering. Knowing the benefit of understanding emptiness accurately, we should generate joy, enthusiasm and courage in wanting to understand emptiness.

If we are able to arrive at an unmistaken understanding of emptiness, then it will be as said by Lama Tsongkhapa in his In Praise of Dependent Arising, we will “leave all troubles far behind, /for they will cut to the root of every fault.”

Lesson 2 Page 10 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

If we are not able to get at the meaning of emptiness correctly, then no matter what we do, it will be of no benefit. We may do prostrations, make offerings and so on. But no matter what you do, if you are not able to understand emptiness accurately, these activities only become the causes for your ignorance to become stronger. Because you do not understand emptiness, you are not able to eliminate “the root of every fault.” Instead, your troubles and faults actually increase and become stronger. This is why Lama Tsongkhapa said in his In Praise of Dependent Arising that if you do not understand emptiness, then all your activities become a way for your conception of self to become strengthened.1

Basically, we have to understand that the view of selflessness is the life-force of the path and it is indispensable. Of course, there are many other things that are beneficial. For example, when you are hungry, eating food is helpful in eliminating your hunger. When you are sick, taking medicine is helpful in eliminating your sickness and so on. But such benefits are very short-term.

So, if you want long-term benefit, the ultimate benefit, then what you need is something that can cut the root of suffering, something that can liberate you from samsara. In Buddhism, when we talk about the goal of liberation, this is what we want to attain. We want to attain the everlasting happiness that is completely free from suffering.

When we talk about the attainment of good rebirths as a human being or god, this is not really the goal of Buddhism. They are desirable insofar as they can help us to attain liberation. They are only stepping stones for attaining liberation. In themselves, they are not the goals of Buddhism.

If we do not attain liberation from samsara, the good rebirth as a human being or god is still a state within samsara. In Buddhism, the goal is to become free and to attain liberation from cyclic existence. This is a goal that is not found in other religious systems. When we talk about the attainment of peace and nirvana, these are the real goals of Buddhism.

In order to attain the goal of liberation from cyclic existence, we need a good support. By this support or basis, we mean a good rebirth either as a human being or as a god because if we are born into the lower realms, it will be very difficult for us to work on attaining liberation. So, a good rebirth is a short-term goal. We need that as a support for us to be able to attain our final and main goal of attaining liberation. However, simply a good rebirth in itself is not the final and main goal.

The view of emptiness really is the life-force of the path. A practitioner has no choice but to find this view of emptiness in an unmistaken way. Lama Tsongkhapa had this huge intense longing to find this view of emptiness. He wondered who is able to explain this view of emptiness correctly in an unmistaken way. Does this person exist in Tibet, or Nepal? “Where can I find this person who can explain emptiness correctly?”

Lama Tsongkhapa was so intent on finding the view that he regarded the view as even

1 “Those, however, outside your teachings,/ though they practise long and hard,/ are those who beckon back faults,/ for they are welded to views of self.”

Lesson 2 Page 11 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

more important than his own life. Day and night, he was concerned about finding this view. He had a teacher by the name of Lama Umapa who was able to directly perceive and communicate with Manjushri. So, through Lama Umapa, Lama Tsongkhapa asked Manjushri, “Who can I rely on to find this view of emptiness?”

Manjushri replied, “You can rely upon Jetsun Rendawa.”

Lama Tsongkhapa then went to Jetsun Rendawa. He received many teachings on the Middle Way from Jetsun Rendawa who was regarded as someone who had correct understanding of the Middle Way texts. With Lama Umapa acting as the translator, Lama Tsongkhapa was able to receive many clarifications on the view of emptiness. But, despite his attempts, Lama Tsongkhapa still had many doubts regarding the view of emptiness.

He had the idea to do the practise of Manjushri to be able directly perceive Manjushri so that he could ask Manjushri his questions directly. He received permission from Lama Umapa to do that. Then he went into retreat where he meditated on his teacher and Manjushri as being indivisible. He made requests to them. Eventually, Lama Tsongkhapa was able to perceive Manjushri and discuss the view of emptiness directly with Manjushri.

Manjushri explained to Lama Tsongkhapa the distinction between the Autonomy (Svatantrika) views and the Consequence (Prasangika) views. He explained how the objects of negation of these two schools are different and he explained how phenomena do exist conventionally. However, Lama Tsongkhapa was not able to understand his explanations. He told Manjushri that he did not understand the explanations.

In response, Manjushri said, “It is OK. But don’t forget what I have said. You should take notes.”

How to take notes Regarding the taking of notes, this doesn’t mean you try to just record and write down everything. That in itself is not going to be beneficial.

When you take notes, you should do it in such a way that you remember where everything is, i.e., this can be found here, that can be found there and so on. So, you know where to find the information that you need. If you simply write down everything, that is not going to be beneficial if you cannot remember where to find what you need to find.

Khen Rinpoche: It is like that. We take so many notes but when we need something, we cannot find it! In such cases, I don’t know how useful these notes are. I’m not sure.

The taking of notes is beneficial when, in the first place, you are able to appreciate the significance of something that you have heard. You understand the relevance of a particular point. At the same time, you also know that there is the danger that you may forget it. So, in order not to forget it, you write it down. Then when you are not sure about it in the future, you know that you can look it up. If you do not take notes in such a way and just write down everything, then that’s not going to be beneficial.

Let’s say you have some material thing that is very valuable and very precious.

Lesson 2 Page 12 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Khen Rinpoche: Maybe a diamond can be a good example.

You can’t guard it all the time but you want to keep it in a place where you can find it. Then when you need your diamond, you know where to look for it. So, the taking of notes is the same. When you take notes, first, you have to realize the importance and significance of that information. Because you appreciate its value, in order not to forget it, you take notes.

So, Manjushri told Lama Tsongkhapa, “Write it down and don’t forget it.” That means it’s not just writing it down. You must write it down and not forget it.

Khen Rinpoche: So, don’t forget it. These two are a must and are very important.

Manjushri advised Lama Tsongkhapa, “If you are able to do three things, then without much delay, you will be able to obtain the final view in an unmistaken way. These three things are: 1. regard your guru and your deities as one indivisible entity and make requests to them, 2. purify your past misdeeds and negativities and extensively accumulate the collections and 3. study the texts of Chandrakirti that explain all these reasonings including emptiness, for six months. If you are able to do these, then without having to wait a long period of time, you will be able to find the final view in an unmistaken way.”

This advice is also relevant for us because this means that if we want to find the view of emptiness: 1. We have to see our guru and our deities as indivisible and make requests to them. 2. We have to extensively engage in purification and the accumulations. 3. This is not sufficient. We also have to engage in hearing, contemplating and meditating on the texts that explain emptiness in a correct way. If we make effort in this direction, then we too will be able to find the view of emptiness in an unmistaken way.

Manjushri continued, “If you follow these three steps, you will be able to find the view of emptiness. But simply finding the view of emptiness is in itself not the most beneficial thing. It brings about only a facsimile of benefit, i.e., it looks beneficial but it is not the real benefit. If you want to derive extensive benefit (from finding the view), what you have to do after you find the view is to go into isolation and do retreat. In that way, you will be able to elicit the experience with respect to this view of emptiness. This is what will bring about extensive benefit when it comes to the activities of teaching and so on.”

Lama Tsongkhapa asked Manjushri, “Who should I take along with me to go into isolation? On top of studying and meditating, one has to actualize this view in isolation”.

Manjushri told him, “There are eight great disciples that you can take along with you to practise in isolation.”

This is the story of how Lama Tsongkhapa eventually went into isolation and found the view of the Middle Way.

Lesson 2 Page 13 of 14 Amitabha Buddhist Centre Special Insight from Medium-Length Exposition of the Stages of the Path

Lama Tsongkhapa was thus able to realize this profound emptiness in a flawless way. Upon attaining that realization, he felt so joyful. He then composed this praise to Shakyamuni Buddha, the teacher who taught the view of dependent arising. In Praise of Dependent Arising is also known as the Small Essence of Eloquence. The Essence of Eloquence by Lama Tsongkhapa is also called the Treatise Differentiating the Interpretable and Definitive Meanings. It is because Lama Tsongkhapa was able to realize emptiness in an unerring manner that he generated such a strong faith in the Buddha. Because of that faith in the Buddha that was the result of his realization of emptiness, he composed In Praise of Dependent Arising.

If one is able to find this view of emptiness and realize it, the faith that one generates is an irreversible faith because this kind of faith is based on one’s own experience. So, if you have this kind of faith, then that faith is unshakable and irreversible.

As a result of that, you will feel that dependent arising is something that is truly amazing and wondrous.

We have used up the time today talking about some of the historical accounts.

Next week, we will start reading the text. So, make sure you read the text before you come to class.

Interpreted by Toh Sze Gee. Transcribing team: Phuah Soon Ek, Patricia Lee, Lau Geok Chin, Alison Wong, Rachel Tan, Aki Yeo, Julia Koh and Vivien Ng. Edited by Cecilia Tsong. .

Lesson 2 Page 14 of 14