Difference between revisions of "Lama Tsong Khapa’s Great Treatise Lamrim Chenmo Stages of the Path to Enlightenment"
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===[[The Origin of Lam-rim LINEAGES OF BUDDHA’S TEACHINGS]]=== | ===[[The Origin of Lam-rim LINEAGES OF BUDDHA’S TEACHINGS]]=== | ||
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| − | Common vehicle (common to both Hinayana and Mahayana) | + | Common [[vehicle]] (common to both [[Hinayana]] and [[Mahayana]]) |
| − | Mahayana (uncommon) vehicle | + | [[Mahayana]] (uncommon) [[vehicle]] |
| − | Perfection (Sutra) vehicle | + | [[Perfection]] ([[Sutra]]) [[vehicle]] |
| − | Lineage of view (profound wisdom) | + | [[Lineage]] of view ([[profound wisdom]]) |
| − | Lineage of deeds (extensive method) | + | [[Lineage]] of [[deeds]] (extensive method) |
| − | Lineage from Maitreya | + | [[Lineage]] from [[Maitreya]] |
| − | Lineage from Manjughosa | + | [[Lineage]] from [[Manjughosa]] |
| − | Mantra (Tantra) vehicle | + | [[Mantra]] ([[Tantra]]) [[vehicle]] |
| − | |||
| Line 37: | Line 35: | ||
| − | Buddha passed the profound wisdom lineage to Manjushri, and the extensive method lineage to Maitreya (and some to Manjushri). | + | [[Buddha]] passed the [[profound wisdom]] [[lineage]] to [[Manjushri]], and the extensive method [[lineage]] to [[Maitreya]] (and some to [[Manjushri]]). |
| − | As a commentary to the Perfection of Wisdom Sutra, Maitreya wrote | + | As a commentary to the [[Perfection of Wisdom Sutra]], [[Maitreya]] wrote “[[Ornament of Clear Realization]] ([[Knowledge]])” [ |
现观庄严论 | 现观庄严论 | ||
| − | Abhisamaya-ālamkāra], which focuses on the hidden aspects of the sutra, detailing the 5 paths and 10 grounds of the bodhisattva levels (method). | + | [[Abhisamaya-ālamkāra]], which focuses on the hidden aspects of the [[sutra]], detailing the [[5 paths]] and 10 grounds of the [[bodhisattva levels]] (method). |
| − | LIFE OF LAMA ATISHA | + | LIFE OF LAMA [[ATISHA]] |
| − | Lama Atisha (Dipamkara-srijnana: glorious illuminator of wisdom) was born 2nd prince in East Bengal, India, 10th century (982-1054 AD). His father the king, was very wealthy. | + | [[Lama]] [[Atisha]] ([[Dipamkara-srijnana]]: glorious illuminator of [[wisdom]]) was born 2nd {{Wiki|prince}} in [[East]] {{Wiki|Bengal}}, [[India]], 10th century (982-1054 AD). His father the [[king]], was very wealthy. |
| − | Lama Atisha was very intelligent, ordained at the age of 29, had over 150 teachers, studied and well versed in all the sutras and tantras. | + | [[Lama]] [[Atisha]] was very {{Wiki|intelligent}}, [[ordained]] at the age of 29, had over 150 [[teachers]], studied and well versed in all the [[sutras]] and [[tantras]]. |
| − | He stayed at the well-known Odantapuri monastic centre (northern India) and Vikramashila Monastery, and was highly respected by many. | + | He stayed at the well-known [[Odantapuri]] [[monastic]] centre ({{Wiki|northern India}}) and [[Vikramashila Monastery]], and was highly respected by many. |
| − | At the invitation of King Jangchub-wo, Lama Atisha went to Tibet to revive the practice of pure Buddhism, and he taught there for 17 years until he passed away at the age of about 73. | + | At the invitation of [[King]] [[Jangchub-wo]], [[Lama]] [[Atisha]] went to [[Tibet]] to revive the practice of [[pure]] [[Buddhism]], and he [[taught]] there for 17 years until he passed away at the age of about 73. |
| − | During his stay in Tibet, at the King’s request, Atisha wrote a text called | + | During his stay [[in Tibet]], at the King’s request, [[Atisha]] wrote a text called “[[Lamp for the Path to Enlightenment]]” ([[Sanskrit]]: [[Bodhi-patha-pradipa]]; [[Tibetan]]: [[Byang-chub lam-gyi sgron-ma]]). |
| − | This is a very abbreviated (about 3 folios or 6 pages) commentary on Maitreya’s "Ornament of Clear Realization", that clearly establishes the path and practice for individuals of 3 scopes (or levels of capacity). | + | This is a very abbreviated (about 3 folios or 6 pages) commentary on [[Maitreya’s]] "[[Ornament of Clear Realization]]", that clearly establishes the [[path]] and practice for {{Wiki|individuals}} of 3 scopes (or levels of capacity). |
| − | This became the root text of all others. From then on, the name | + | This became the [[root text]] of all others. From then on, the [[name]] “[[Lamrim]]” came into use. |
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| − | + | “[[Lam]]” means “[[path]]” or “road” | |
| − | + | “[[Rim]]” means “organized step-by-step” | |
| − | + | “[[LamRim]]” means “graduated [[stages of the path to enlightenment]]” | |
| − | Atisha’s | + | [[Atisha’s]] “[[Lamp for the Path to Enlightenment]]” (and hence [[Lamrim Chenmo]]) has 3 other qualities (special features). |
| Line 79: | Line 76: | ||
| − | Born eastern Tibet in the Tsong-Kha region, about 1357AD, 14th century | + | Born [[eastern Tibet]] in the Tsong-Kha region, about 1357AD, 14th century |
| − | Founder of Gelug tradition, and root guru of 1st Dalai Lama | + | Founder of [[Gelug tradition]], and [[root guru]] of [[1st Dalai Lama]] |
| − | Composed Lamrim Chenmo (Great Treatise on the Stages of the Path to Enlightenment – the method from sutra point of view) at Reting (1402 | + | Composed [[Lamrim Chenmo]] ([[Great Treatise on the Stages of the Path to Enlightenment]] – the method from [[sutra]] point of view) at [[Reting]] (1402) |
| − | |||
| − | |||
| + | and Ngag-rim [[Chenmo]] ([[Great Treatise]] on the Stages of [[Mantra]] – the [[tantric path]]) | ||
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| − | The traditional 8 great Lamrim texts: | + | The [[traditional]] 8 great [[Lamrim]] texts: |
| − | 1) | + | 1) “[[Great Treatise]] ([[chen-mo]]) on the [[Stages of the Path to Enlightenment]]” [500 folios] - [[Lama Tsongkhapa]] |
| − | 2) | + | 2) “{{Wiki|Medium}} Treatise ([[dring-mo]]) on the [[Stages of the Path to Enlightenment]]” [about 250 folios] - [[Lama Tsongkhapa]] |
| − | 3) “Concise Treatise ([[chung-mo]]) on the Stages of the Path to | + | 3) “Concise Treatise ([[chung-mo]]) on the [[Stages of the Path to Enlightenment]]” (aka “[[Lamrim]] Nyam-gur” or “Song of the Stages on the [[Spiritual]] [[Path]]”) [poem: 23 folios] - [[Lama]] [[Tsongkhapa]] |
| − | 4) | + | 4) “[[Essence of Refined Gold]]” ([[word commentary]] of “Song of the Stages on the [[Spiritual]] [[Path]]”) - [[3rd Dalai Lama]] [[Sonam Gyatso]] |
| − | 5) | + | 5) “[[Quick Path]]” ([[tantric]]) - [[1st Panchen Lama]] [[Losang Chokyi Gyaltsen]] |
| − | 6) | + | 6) “[[Sacred]] Instruction From [[Manjushri]]” (commentary of “[[Essence of Refined Gold]]”) - [[5th Dalai Lama]] |
| − | 7) | + | 7) “[[Blissful]] [[Path]]” ([[tantric]]) - [[2nd Panchen Lama]] [[Losang Yeshe]] |
| − | 8) | + | 8) “[[Essence]] of Eloquent Sayings” (or “[[Path]] of the {{Wiki|Excellent}} [[Scriptures]]”) - [[Dakpo]] [[Ngawang Drakpa]] |
| − | |||
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| − | Atisha’s “[[Lamp for the Path to Enlightenment]]” also has these 3 qualities (special features): | + | [[Atisha’s]] “[[Lamp for the Path to Enlightenment]]” also has these 3 qualities (special features): |
| − | 1) Its subject matter is comprehensive because it contains the key points of both the sutra and mantra vehicles; | + | 1) Its [[subject]] {{Wiki|matter}} is comprehensive because it contains the key points of both the [[sutra]] and [[mantra]] vehicles; |
| − | 2) It is easy to put into practice because it emphasizes the stages of disciplining the mind; | + | 2) It is easy to put into practice because it emphasizes the stages of [[disciplining]] the [[mind]]; |
| − | 3) It is superior to other systems because it is adorned with the instructions of two gurus Vidyakokila (Avadhutipa) and Serlingpa who were skilled in the systems (profound wisdom and extensive method) of the 2 great trailblazers Nagarjuna and Asanga. | + | 3) It is {{Wiki|superior}} to other systems because it is adorned with the instructions of two [[gurus]] [[Vidyakokila]] ([[Avadhutipa]]) and [[Serlingpa]] who were [[skilled]] in the systems ([[profound wisdom]] and extensive method) of the 2 great trailblazers [[Nagarjuna]] and [[Asanga]]. |
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| − | 1) The Lamrim is comprehensive and complete because its subject-matter contains all the key points of sutra and tantra: | + | 1) The [[Lamrim]] is comprehensive and complete because its subject-matter contains all the key points of [[sutra]] and [[tantra]]: |
| − | Contains method & wisdom, essence of all 84,000 teachings of Buddha & commentaries. | + | Contains method & [[wisdom]], [[essence]] of all 84,000 [[teachings of Buddha]] & commentaries. |
| − | Integrating all principal teachings of hinayana & mahayana (sutrayana and tantrayana). | + | Integrating all [[principal]] teachings of [[hinayana]] & [[mahayana]] ([[sutrayana]] and [[tantrayana]]). |
| − | Studying, contemplating, teaching and listening to Lamrim is equivalent to study, contemplation and learning the full meaning of the scriptures and commentaries. | + | Studying, [[contemplating]], [[teaching]] and listening to [[Lamrim]] is {{Wiki|equivalent}} to study, contemplation and {{Wiki|learning}} the full meaning of the [[scriptures]] and commentaries. |
| − | 2) It is easy to put into practice because it emphasizes the steps for taming the mind: | + | 2) It is easy to put into practice because it emphasizes the steps for taming the [[mind]]: |
| − | Road map for taming our mind to full enlightenment. | + | Road map for taming our [[mind]] to [[full enlightenment]]. Graduated stages of practice – the 3 scopes (from 1st step of [[guru devotion]] to [[full enlightenment]]). |
| − | Complete & clear arrangement; easy to follow and practise by people of all levels of intelligence & development, in order to subdue our deluded minds. | + | Complete & clear arrangement; easy to follow and practise by [[people]] of all levels of [[intelligence]] & [[development]], in order to subdue our deluded [[minds]]. |
| − | 3) It is superior to the other traditions/systems because it contains instructions from two gurus who were schooled in the traditions of the two forerunners (trail blazers): | + | 3) It is {{Wiki|superior}} to the other traditions/systems because it contains instructions from two [[gurus]] who were schooled in the [[traditions]] of the two forerunners (trail blazers): |
| − | Unbroken lineage & complete tradition of profound wisdom & extensive method (emphasizing on taming the mind): | + | [[Unbroken lineage]] & complete [[tradition]] of [[profound wisdom]] & extensive method ({{Wiki|emphasizing}} on taming the [[mind]]): |
| − | Manjushri | + | [[Manjushri]] |
| − | Nagarjuna | + | [[Nagarjuna]] |
| − | Vidyakokila (Avadhutipa) | + | [[Vidyakokila]] ([[Avadhutipa]]) |
| − | Atisha | + | [[Atisha]] |
| − | Maitreya | + | [[Maitreya]] |
| − | Asanga | + | [[Asanga]] |
| − | Suvarnadvipi (Serlingpa) | + | [[Suvarnadvipi]] ([[Serlingpa]]) |
| − | Atisha | + | [[Atisha]] |
| − | |||
| Line 174: | Line 167: | ||
| − | Traditionally, the explanation of the stages of the path to enlightenment has four main parts. Following these headings will help us develop strong conviction: | + | [[Traditionally]], the explanation of the [[stages of the path to enlightenment]] has four main parts. Following these headings will help us develop strong conviction: |
| − | 1) Showing the greatness of the teaching’s author in order to establish the authenticity (immaculate source) and authority of this teaching. | + | 1) Showing the greatness of the teaching’s author in order to establish the authenticity (immaculate source) and authority of this [[teaching]]. |
| − | 2) Showing the greatness of the teaching (Dharma) in order to generate respect, appreciation, faith and interest in the instructions. | + | 2) Showing the greatness of the [[teaching]] ([[Dharma]]) in order to generate [[respect]], [[appreciation]], [[faith]] and [[interest]] in the instructions. |
3) How to listen to and explain the teachings. | 3) How to listen to and explain the teachings. | ||
| − | 4) How to lead students with the actual instructions through the stages of the path. | + | 4) How to lead students with the actual instructions through the [[stages of the path]]. |
| − | |||
| Line 190: | Line 182: | ||
| − | 4) How to lead students with the actual instructions through the stages of the path: | + | 4) How to lead students with the actual instructions through the [[stages of the path]]: |
| − | A. How to rely on the teacher [Chapters 4 – 6] | + | A. How to rely on the [[teacher]] [Chapters 4 – 6] |
| − | B. How the students train their minds after having relied on the teacher [Chapters 7 and on] | + | B. How the students train their [[minds]] after having relied on the [[teacher]] [Chapters 7 and on] |
| − | |||
| Line 202: | Line 193: | ||
| − | The stages of how the students train their minds after they have relied on the teacher have 2 parts: | + | The stages of how the students train their [[minds]] after they have relied on the [[teacher]] have 2 parts: |
| − | 1. An exhortation to take full advantage of a life of leisure and opportunity (Chapter 7) | + | 1. An exhortation to take full advantage of a [[life]] of leisure and opportunity ([[Chapter]] 7) |
| − | 2. How to take full advantage (extract the essence) of a life of leisure and opportunity (Chapters 8 and on) | + | 2. How to take full advantage (extract the [[essence]]) of a [[life]] of leisure and opportunity (Chapters 8 and on) |
| − | |||
| Line 214: | Line 204: | ||
| − | How to take full advantage of a life of leisure and opportunity is presented in two parts: | + | How to take full advantage of a [[life]] of leisure and opportunity is presented in two parts: |
| − | a. How to develop certain knowledge of a general presentation of the path (Chapter 8) | + | a. How to develop certain [[knowledge]] of a general presentation of the [[path]] ([[Chapter]] 8) |
| − | b. The actual way to take full advantage of a life of leisure and opportunity (Chapter 9 and on) | + | b. The actual way to take full advantage of a [[life]] of leisure and opportunity ([[Chapter]] 9 and on) |
b. THE ACTUAL WAY TO TAKE FULL ADVANTAGE OF A LIFE OF LEISURE AND OPPORTUNITY | b. THE ACTUAL WAY TO TAKE FULL ADVANTAGE OF A LIFE OF LEISURE AND OPPORTUNITY | ||
| − | The actual way to take full advantage of a life of leisure and opportunity is presented in three sections: | + | The actual way to take full advantage of a [[life]] of leisure and opportunity is presented in three [[sections]]: |
| − | 1) Training the mind in the stages of the path shared with persons of small capacity (Chapters 9-16) | + | 1) [[Training the mind]] in the [[stages of the path]] shared with persons of small capacity (Chapters 9-16) |
| − | 2) Training the mind in the stages of the path shared with persons of medium capacity (Chapters 17-24) 3) Training the mind in the stages of the path for persons of great capacity | + | 2) [[Training the mind]] in the [[stages of the path]] shared with persons of {{Wiki|medium}} capacity (Chapters 17-24) 3) [[Training the mind]] in the [[stages of the path]] for persons of great capacity |
| Line 233: | Line 223: | ||
| − | To attain freedom from clinging to the appearances of this life, we need to meditate on the subjects related to the individual of small scope (shared). | + | To attain freedom from [[clinging]] to the [[appearances]] of this [[life]], we need to [[meditate]] on the [[subjects]] related to the {{Wiki|individual}} of small scope (shared). |
| − | To attain freedom from clinging to samsara, we need to meditate on the subjects related to the individual of middle scope (shared). | + | To attain freedom from [[clinging]] to [[samsara]], we need to [[meditate]] on the [[subjects]] related to the {{Wiki|individual}} of middle scope (shared). |
| − | To attain freedom from clinging to self-interest, we need to meditate on the love and compassion of the individual of great scope. | + | To attain freedom from [[clinging]] to [[self-interest]], we need to [[meditate]] on the [[love]] and [[compassion]] of the {{Wiki|individual}} of great scope. |
| − | |||
| Line 245: | Line 234: | ||
| − | The Path of the Small Scope (shared): | + | The [[Path]] of the Small Scope (shared): |
| − | Our Optimum Human Rebirth | + | Our Optimum [[Human]] [[Rebirth]] Remembering [[Death]] |
| − | The Suffering of the Lower Realms | + | The [[Suffering]] of the [[Lower Realms]] |
| − | Taking Refuge in the Three Jewels | + | [[Taking Refuge]] in the [[Three Jewels]] |
| − | Observing the Law of Cause and Effect | + | Observing the [[Law of Cause and Effect]] |
| − | The Path of the Middle Scope (shared): | + | The [[Path]] of the Middle Scope (shared): |
| − | The General Sufferings of Samsara | + | The General [[Sufferings]] of [[Samsara]] |
| − | he Sufferings of the Higher Rebirths | + | he [[Sufferings]] of the Higher [[Rebirths]] |
| − | Understanding the Causes of Samsara | + | [[Understanding]] the [[Causes]] of [[Samsara]] |
| − | The Path to Self-Liberation | + | The [[Path]] to [[Self-Liberation]] |
| − | The Path of the Great Scope (uncommon): | + | The [[Path]] of the Great Scope (uncommon): |
| − | The Importance of Bodhichitta | + | The Importance of [[Bodhichitta]] |
| − | Taking the Bodhisattva Vows | + | Taking the [[Bodhisattva Vows]] |
| − | Developing Bodhichitta through the Cause & Effect Instruction and Seven-Point Mind Training | + | Developing [[Bodhichitta]] through the [[Cause]] & Effect Instruction and [[Seven-Point Mind Training]] |
| − | The First Four Perfections | + | The First Four [[Perfections]] |
| − | Developing Mental Quiescence | + | Developing [[Mental]] Quiescence |
| − | The Perfection of Wisdom | + | The [[Perfection of Wisdom]] |
Latest revision as of 02:34, 26 February 2021
“The Great Treatise on the Stages of the Path to Enlightenment” – Lam Rim Chen Mo by Tsong-Kha-pa
The Origin of Lam-rim LINEAGES OF BUDDHA’S TEACHINGS
Buddha’s teachings:
Common vehicle (common to both Hinayana and Mahayana)
Lineage of view (profound wisdom)
Lineage of deeds (extensive method)
Lineage from Manjughosa
THE MAHAYANA LINEAGE
Buddha passed the profound wisdom lineage to Manjushri, and the extensive method lineage to Maitreya (and some to Manjushri).
As a commentary to the Perfection of Wisdom Sutra, Maitreya wrote “Ornament of Clear Realization (Knowledge)” [ 现观庄严论
Abhisamaya-ālamkāra, which focuses on the hidden aspects of the sutra, detailing the 5 paths and 10 grounds of the bodhisattva levels (method).
LIFE OF LAMA ATISHA
Lama Atisha (Dipamkara-srijnana: glorious illuminator of wisdom) was born 2nd prince in East Bengal, India, 10th century (982-1054 AD). His father the king, was very wealthy.
Lama Atisha was very intelligent, ordained at the age of 29, had over 150 teachers, studied and well versed in all the sutras and tantras.
He stayed at the well-known Odantapuri monastic centre (northern India) and Vikramashila Monastery, and was highly respected by many.
At the invitation of King Jangchub-wo, Lama Atisha went to Tibet to revive the practice of pure Buddhism, and he taught there for 17 years until he passed away at the age of about 73.
During his stay in Tibet, at the King’s request, Atisha wrote a text called “Lamp for the Path to Enlightenment” (Sanskrit: Bodhi-patha-pradipa; Tibetan: Byang-chub lam-gyi sgron-ma).
This is a very abbreviated (about 3 folios or 6 pages) commentary on Maitreya’s "Ornament of Clear Realization", that clearly establishes the path and practice for individuals of 3 scopes (or levels of capacity).
This became the root text of all others. From then on, the name “Lamrim” came into use.
THE LAMRIM TEXTS
“Rim” means “organized step-by-step”
“LamRim” means “graduated stages of the path to enlightenment”
Atisha’s “Lamp for the Path to Enlightenment” (and hence Lamrim Chenmo) has 3 other qualities (special features).
Born eastern Tibet in the Tsong-Kha region, about 1357AD, 14th century
Founder of Gelug tradition, and root guru of 1st Dalai Lama
Composed Lamrim Chenmo (Great Treatise on the Stages of the Path to Enlightenment – the method from sutra point of view) at Reting (1402)
and Ngag-rim Chenmo (Great Treatise on the Stages of Mantra – the tantric path)
Gelugpa means "practitioner of the Ganden monastic system – the "Virtuous Tradition"
The traditional 8 great Lamrim texts:
1) “Great Treatise (chen-mo) on the Stages of the Path to Enlightenment” [500 folios] - Lama Tsongkhapa
2) “Medium Treatise (dring-mo) on the Stages of the Path to Enlightenment” [about 250 folios] - Lama Tsongkhapa
3) “Concise Treatise (chung-mo) on the Stages of the Path to Enlightenment” (aka “Lamrim Nyam-gur” or “Song of the Stages on the Spiritual Path”) [poem: 23 folios] - Lama Tsongkhapa
4) “Essence of Refined Gold” (word commentary of “Song of the Stages on the Spiritual Path”) - 3rd Dalai Lama Sonam Gyatso
5) “Quick Path” (tantric) - 1st Panchen Lama Losang Chokyi Gyaltsen
6) “Sacred Instruction From Manjushri” (commentary of “Essence of Refined Gold”) - 5th Dalai Lama
7) “Blissful Path” (tantric) - 2nd Panchen Lama Losang Yeshe
8) “Essence of Eloquent Sayings” (or “Path of the Excellent Scriptures”) - Dakpo Ngawang Drakpa
3 SPECIAL FEATURES OF LAMRIM
Atisha’s “Lamp for the Path to Enlightenment” also has these 3 qualities (special features):
1) Its subject matter is comprehensive because it contains the key points of both the sutra and mantra vehicles;
2) It is easy to put into practice because it emphasizes the stages of disciplining the mind;
3) It is superior to other systems because it is adorned with the instructions of two gurus Vidyakokila (Avadhutipa) and Serlingpa who were skilled in the systems (profound wisdom and extensive method) of the 2 great trailblazers Nagarjuna and Asanga.
3 SPECIAL FEATURES OF LAMRIM
1) The Lamrim is comprehensive and complete because its subject-matter contains all the key points of sutra and tantra:
Contains method & wisdom, essence of all 84,000 teachings of Buddha & commentaries.
Integrating all principal teachings of hinayana & mahayana (sutrayana and tantrayana).
Studying, contemplating, teaching and listening to Lamrim is equivalent to study, contemplation and learning the full meaning of the scriptures and commentaries.
2) It is easy to put into practice because it emphasizes the steps for taming the mind:
Road map for taming our mind to full enlightenment. Graduated stages of practice – the 3 scopes (from 1st step of guru devotion to full enlightenment). Complete & clear arrangement; easy to follow and practise by people of all levels of intelligence & development, in order to subdue our deluded minds.
3) It is superior to the other traditions/systems because it contains instructions from two gurus who were schooled in the traditions of the two forerunners (trail blazers):
Unbroken lineage & complete tradition of profound wisdom & extensive method (emphasizing on taming the mind):
LAMRIM CHENMO: THE GREAT DISCOURSE ON THE STAGES OF THE PATH TO ENLIGHTENMENT
THE DISCOURSE ON THE LAMRIM
Traditionally, the explanation of the stages of the path to enlightenment has four main parts. Following these headings will help us develop strong conviction:
1) Showing the greatness of the teaching’s author in order to establish the authenticity (immaculate source) and authority of this teaching.
2) Showing the greatness of the teaching (Dharma) in order to generate respect, appreciation, faith and interest in the instructions.
3) How to listen to and explain the teachings.
4) How to lead students with the actual instructions through the stages of the path.
THE DISCOURSE ON THE LAMRIM
4) How to lead students with the actual instructions through the stages of the path:
A. How to rely on the teacher [Chapters 4 – 6]
B. How the students train their minds after having relied on the teacher [Chapters 7 and on]
B. HOW THE STUDENTS TRAIN THEIR MINDS AFTER HAVING RELIED ON THE TEACHER
The stages of how the students train their minds after they have relied on the teacher have 2 parts:
1. An exhortation to take full advantage of a life of leisure and opportunity (Chapter 7)
2. How to take full advantage (extract the essence) of a life of leisure and opportunity (Chapters 8 and on)
2. HOW TO TAKE FULL ADVANTAGE OF A LIFE OF LEISURE AND OPPORTUNITY
How to take full advantage of a life of leisure and opportunity is presented in two parts:
a. How to develop certain knowledge of a general presentation of the path (Chapter 8)
b. The actual way to take full advantage of a life of leisure and opportunity (Chapter 9 and on)
b. THE ACTUAL WAY TO TAKE FULL ADVANTAGE OF A LIFE OF LEISURE AND OPPORTUNITY
The actual way to take full advantage of a life of leisure and opportunity is presented in three sections:
1) Training the mind in the stages of the path shared with persons of small capacity (Chapters 9-16)
2) Training the mind in the stages of the path shared with persons of medium capacity (Chapters 17-24) 3) Training the mind in the stages of the path for persons of great capacity
b. THE ACTUAL WAY TO TAKE FULL ADVANTAGE OF A LIFE OF LEISURE AND OPPORTUNITY
To attain freedom from clinging to the appearances of this life, we need to meditate on the subjects related to the individual of small scope (shared).
To attain freedom from clinging to samsara, we need to meditate on the subjects related to the individual of middle scope (shared).
To attain freedom from clinging to self-interest, we need to meditate on the love and compassion of the individual of great scope.
INTRODUCTION TO THE PATH
The Path of the Small Scope (shared):
Our Optimum Human Rebirth Remembering Death
The Suffering of the Lower Realms
Taking Refuge in the Three Jewels
Observing the Law of Cause and Effect
The Path of the Middle Scope (shared):
The General Sufferings of Samsara
he Sufferings of the Higher Rebirths
Understanding the Causes of Samsara
The Path to Self-Liberation
The Path of the Great Scope (uncommon):
The Importance of Bodhichitta
Taking the Bodhisattva Vows
Developing Bodhichitta through the Cause & Effect Instruction and Seven-Point Mind Training
The First Four Perfections
Developing Mental Quiescence
