Notes for Lines of Experience
1. Sunyata (stong-pa-nyid) is the true nature of all phenomena
and is descriptive of the actual way in which all things exist. More technically,
Sunyata is the logical refutation of the possibility that any phenomenal
object can have true existence by itself, independent of its causes and
circumstances and isolated from the mental label with which it is named
and cognized. This is contrary to the more usual but mistaken view that
regards all phenomena as having individual separate identities.
2. Bodhicitta (byang-chub-kyi sems) is the Enlightened Attitude
of wishing all sentient beings to be happy because you cannot tolerate
the sufferings of others. Bodhicitta motivates you to take it upon
yourself to work to attain the Full Enlightenment of Buddhahood, because
only as a Buddha will you be able to fulfil the hopes and wishes of all
others to be happy.
3. The Dharma (chos) is the body of Buddha's teachings.
4. Samsara (hkhor-ba) is the vicious circle of continued
rebirth. The nature of samsara is that it is fraught with endless
sufferings, such as from sickness, old age, impermanence and death.
5. The Southern Continent (Jambudvipa, hDzam-bugling).
According to Buddhist cosmology, as outlined in the "Abhidharmakosa,"
the universe consists of four continents arranged in the four directions
around Mount Meru in the center. The Southern Continent is where human
life, as we commonly know it, flourishes.
6. The Three Realms (tridhatu, khams-gsum). The Three Realms
are (a) the Desire Realm in which consciousness is preoccupied with desire
for objects of the six senses (kamadhatu, hdod-khams); (b)
the Form Realm in which consciousness possessing a form is preoccupied
with meditations (rupadhatu, gzugs-khams); and (c) the Formless
Realm in which consciousness not having any form is preoccupied with deep
meditations (arupadhatu, gzugs-med khams). The Desire Realm is inhabited
by the hell creatures, hungry ghosts, animals, humans, anti-gods and the
first six classes of gods. The Form Realm is inhabited by the next seventeen
classes of gods; and the Formless Realm includes the top four classes of
gods. As these life forms differ according to the amount and kind of suffering
that they consciously experience, it is possible for humans to become aware
of these states of consciousness as well.
7. The "Prajnaparamita Sutras" were delivered by Buddha on Vulture's
Peak. In them are begun the two Mahayana (Theg-chen) lineages of
the teachings of the profound insight of Sunyata and the widespread action
of Bodhicitta.
8. This refers specifically to rJe Tzong-kha-pa's two main Gurus of
the forty-five he had, namely the bKah brgyud Lama Grwa-skor
mkhan-chen Chos-skyob bzang-po and the rNying-ma Lama lHo-brag Nam-mkhah
rgyal-mtsan. The oral tradition lineages of the two lines begun in the
"Prajnaparamita Sutras," which were recombined for the first time in Atisa,
were divided among the three bKah-gdams sub-traditions after
Atisa's death. These three were combined again in rJe Tzong-kha-pa through
these two main Gurus.
9. Skilful and effective means (upayakausalya, thabs-mkhas).
This is Buddha's method of teaching each sentient being the Dharma in that
manner most suited for him by which he can best understand it.
10. The two aims are (a) a more fortunate rebirth with less suffering
as either a human or a god; and (b) Liberation from the vicious circle
of rebirth in samsara altogether through the attainment of either Nirvana
(mayng-hdas) when you yourself are liberated, or the Full Enlightenment
of Buddhahood (samyaksambodhi, yang-dag-par rdzogs-pahi byang-chub),
when you have the power and ability to teach others the path to Liberation
as well.
11. The nine kinds of being are derived from the fact that beings from
each of the Three Realms may be reborn into each of the Three Realms; for
example, those from the Desire Realm may be reborn into either the Desire,
Form or Formless Realm and so forth.
12. The power-granting king (vasaraja, dbang-gi rgyal-po). This
is an epithet of the wish-fulfilling gem. Cf. below, note 21.
13. The important point here is that there is no contradiction between
the sutra (mdo) and the tantra (rgyud) traditions. The teachings
of the tantras are dependent and based on those of the sutras, just as
the teachings from insights into the scriptural texts gained from meditational
practice are dependent and based on the teachings from actual texts themselves.
14. Threefold theme (abhipraya, dgongs-pa).
15. The great mistake (mahaduscarita, nyes-spyod chen-po). This
refers primarily to advancing sectarian views, discrediting any of the
Buddhist Schools, Vehicles or texts, and disclaiming the validity of Buddha's
teachings. As there is no contradiction among any of the Buddha's teachings,
then the varying traditions of Buddhism differ only according to the methods
they employ, following Buddha's usage of skilful and effective means. Cf.
above, notes 9 and 13.
16. The term, three levels of human motivation, usually refers to the
men of these three levels (tripurusa, skyes-bu gsum). The man of
initial level motivation (adhamapurusa, skyes-bu chung-ngu) is one
who, fearing rebirth in one of the hells or as a hungry ghost or an animal,
seeks rebirth as a human or as a god. The man of intermediate level motivation
(madhyampurusa, skyes-bu-hbring) is one who, forsaking the
sufferings of samsara entirely, seeks Nirvana for himself alone. The man
of advanced level motivation (uttamapurusa, skyes-bu chen-po) is
one who, forsaking Nirvana for himself alone, seeks continued rebirth in
samsara in order to help liberate all sentient beings from their sufferings.
The man of advanced level, then, has an Enlightened Attitude of Bodhicitta
as his motivation. Cf. above, notes 2 and 10.
17. The essence of all scriptural texts is the skilful and effective
means of acting with Bodhicitta and the wisdom of the profound insight
of Sunyata.
18. Good aims for future lives refers to the two aims explained above
in note 10.
19. The Sangha (dge-hdun) is the monastic community of
novice and fully ordained monks and nuns who devote their entire life to
studying and practicing the teachings of Buddha. The Buddha, Dharma and
Sangha are called the Three Jewels of Refuge (triratna, dkon-mchog gsum).
20. The eight liberties for Dharma study (astaksana, dal-ba brgyad)
are defined as freedom from the eight states of no leisure. The eight are
divided into two groups of four each. The four human states of no leisure
for Dharma study are being born in an uncivilized border region among barbarians,
or where the words of the Buddha have not yet reached, being born with
incomplete body or senses, or among those holding views contrary to those
of Buddha. The four non-human states of no leisure for Dharma study are
being born in one of the hells, as a hungry ghost, an animal, or as a long-lived
god.
21. The wish-fulfilling gem (cintamani, yid-bzhin nor-bu). This
is a fabulous jewel which grants all worldly wishes.
22. Nagas (klu) are snake-like animals who live, among other
places, beneath bodies of water and who, if not offended, are protectors
of Buddhism.
23. According to the oral tradition explanation of rJe Tzong-kha-pa,
the rarity of being born with a fully endowed human form is to be stressed
here. It is possible that in the past you may have been born as a human
in one of the other three continents of the universe, cf. above note 5,
or as a human on the Southern Continent lacking one of the eight liberties
or ten opportunities for Dharma study, cf. above note 20. But, if you have
a fully endowed human form in this lifetime, and if you do not take advantage
of the opportunity presented by it to use it as a vehicle for the study
and practice of Dharma, then you will never have the good fortune of obtaining
another one again. If you do make strides towards the practice of the Dharma
but do not fully succeed in this lifetime, then you will continue to be
reborn with a fully endowed human form.
24. The three unfortunate states of rebirth (tridurgati, ngang-hgro
gsum). These are the states of the hell beings, hungry ghosts and animals.
Sentient beings reborn into one of these three states are so preoccupied
with suffering that they do not have the leisure and opportunity to improve
their condition until the conclusion of such an unfortunate rebirth.
25. White karma refers to the process whereby happiness and
fortunate circumstances follow as the result of previously committed virtuous
actions. Black karma refers to the process whereby suffering and
unfortunate circumstances follow as the result of previously committed
non-virtuous actions.
26. The eight favorable qualities of a human birth which are most conducive
for a successful Dharma career are being born with a long lifespan, with
a handsome healthy body, in a good reputable family, with great wealth
and many friends, with credibility of speech, with good influence on others,
as a male, and with a powerful body and mind.
27. Unripened consequences of previously committed non-virtuous actions
(papa, sdig-pa).
28. The four opponent powers for cleansing black karmic consequences
are invoked as follows. First remembering the non-virtuous actions you
have committed, you must feel sincere regret about them, not guilt. Second
you must offer your promise to turn away from all such non-virtuous actions
in the future. Then you must summon before you mental images of the Three
Jewels of Refuge, cf. above note 19, who actually were the objects against
whom you had committed your non-virtuous actions; and you must take refuge
in them and offer them your Bodhicitta vow to practice for the attainment
of Buddhahood in order to be able to liberate all sentient beings from
samsara. Finally you must offer the merit of whatever virtuous actions
you are doing, such as making religious offerings, prayers and so forth,
towards the Liberation of all sentient beings. In this way the obstacles
and sufferings that might have arisen as a result of these non-virtuous
actions can be avoided.
29. Ignorance of Sunyata (avidya, ma-rig-pa).
30. Enlightened Conduct (bodhicarya, byang-chub-kyi spyod-pa).
Enlightened Conduct, motivated by an Enlightened Attitude of Bodhicitta,
entails acting with loving-kindness and compassion towards all sentient
beings. More specifically, it refers to the actions involved in perfecting
your practice of the six perfections (paramita, pha-rol-tu-phyin-pa).
These six are generosity, discipline of moral self-control, patience, enthusiastic
perseverance, meditative concentration and wisdom.
31. A Bodhisattva (byang-chub sems-dpah) is an Enlightenment-bound
being who, motivated by an Enlightened Attitude of Bodhicitta, practices
the Enlightened Conduct of perfecting the six perfections in order to attain
the Full Enlightenment of Buddhahood.
32. Generosity (dana, sbyin-pa).
33. Discipline of moral self-control (sila, tsul-khrims).
34. Moral and mental defilements (klesa, nyon-mongs) are compulsive
patterns of behavior for gaining ego-gratification and security. They are
based on ignorance of Sunyata and cause you to commit non-virtuous actions
resulting in misery and unhappiness for yourself and others. The three
main ones, referred to as the three poisons (trivisa, dog-gsum),
are (a) longing desire to possess objects of sensory cognition that you
like and to include them in your ego-identity in the hope of gaining a
sense of security from "having them as a part of you" (raga, hdod-chags);
(b) fearful and angered repulsion to be rid of objects of sensory cognition
that you dislike and to exclude them from your ego-identity in the hope
of gaining a sense of security from "not having them as a part of you"
(dvesa, zhe-sdang); and (c) stubborn closed-mindedness about learning
anything you fear might threaten your ego-identity and upset the sense
of security you wish to gain from it, but which you are unsure of and therefore
feel you must protect (moha, gti-mug).
35. Patience (ksanti, bzod-pa).
36. The garuda (bya-khyung) is a half-man, half-bird creature.
37. Anger (dvesa, zhe-sdang). Cf. above note 34.
38. Enthusiastic perseverance (virya, brtzon-hgrus).
39. Meditative concentration (dhyana, bsam-gtan).
40. Single-minded concentration (samadhi, ting-hge-hdzin).
41. Wisdom (prajna, shes-rab).
42. Closed-mindedness (moha, gti-mug).
43. Mental quiescence meditation (samatha, zhi-gnas).
44. Penetrative insight into Sunyata (vipasyana, lhag-mthong).
45. Sunyata is like space in that it is all-extensive and everywhere
void of any obstructions to the operation of interdependent origination
and cause and effect.
46. Sunyata is like conjured illusion (maya, sgyu-ma) in that
whatever has Sunyata as its true mode of existence is never found independent
of the minds that believe in it, and yet has the power to cause reactions
in others.
47. Perfection Vehicle (Paramitayana, Phar-phyin theg-pa).
48. Diamond-hard Vehicle (Vajrayana, rDo-rje theg-pa).
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