Khunu Lama Rinpoche: Commentary on “A Lamp for the Path to Enlightenment”
Boudhanath, Nepal, 1975
Before listening to this teaching, first generate bodhicitta, thinking, “I want to receive enlightenment for the benefit of all mother sentient beings.” In other words, before listening to teachings, it is necessary to think of, to remember, all mother sentient beings.
The subject today is Lam-drön, A Lamp for the Path to Enlightenment, which was written in Tibet by the great Atisha (Dipamkara Shrijnana), who was born about the year 982 in northeast India as the son of a Bengali king.
ATISHA AND THE LATER SPREAD OF DHARMA IN TIBET
Buddhadharma had already been established in Tibet before Atisha’s arrival there, but an evil king called Langdarma (Udumtsen), who was said to have horns growing from his head, hated the Dharma and caused it to degenerate in Tibet. But even though the teachings had been corrupted, they still existed—just not as purely as before. It took about sixty years to restore the teachings to their original purity in what became known as the later spreading of the Dharma in Tibet.
How that happened was that in western Tibet, in the kingdom of Gugé, there lived a Tibetan king, Lha Lama Yeshe Ö, and his nephew, Jangchub Ö. They decided to invite a learned and realized teacher from the great Indian monastery of Vikramashila to spread Dharma in Tibet. When they investigated to see who was the most learned and realized person there, they discovered that Atisha would be by far the best one to invite.
But before Lha Lama Yeshe Ö could request Atisha to come from Vikramashila to Tibet, he needed to find gold to make a proper offering, so went to a place called Garlog in search of it. However, before he could accomplish his mission, the ruler of Garlog threw him in prison, where he died. In that way, Lha Lama Yeshe Ö sacrificed his life to bring Atisha to Tibet.
Then his nephew, Jangchub Ö, sent emissaries to India to invite Atisha to Tibet. When he finally met Atisha, he explained how the Dharma had degenerated during Langdarma’s rule and how correct teachings no longer existed in Tibet, and requested Atisha to give the Tibetan people fundamental teachings on refuge, bodhicitta and so forth they were so ignorant. Therefore, Atisha wrote the precious teaching, A Lamp for the Path to Enlightenment. This text is based on the Prajnaparamita teachings of Shakyamuni Buddha and is the source of not only all the Gelug lam-rim teachings but also those of the other schools of Tibetan Buddhism, which all practice the graduated path to enlightenment and quote it in their teachings.
After generating bodhicitta, as above, our main task is to attain enlightenment. Now, even though we might think that life in samsara is pleasant, it’s not. There is no true pleasure in samsara. Enlightenment can be attained only through the practice of Dharma. Therefore, we should all practice Dharma.
In terms of teachings in general, there are two types: Buddhadharma and the teachings of the outsiders [Skt: tirthika; Tib: mu-teg-pa], which are based on mistaken beliefs, understandings opposite to those of Buddhadharma. By following such non-Buddhist teachings, you can be born anywhere from the lower realms to the peak of samsara, the highest of the four formless realms, but you can never escape from suffering.
Within the Buddhadharma, there are also two divisions: Hinayana and Mahayana. By following Hinayana teachings, you can escape from samsara but you cannot attain enlightenment. To attain enlightenment, you have to practice Mahayana teachings. Within the Mahayana there are the teachings spoken by the Buddha himself and those written later by his learned followers, the eminent Indian pandits, including the six ornaments and the two supremes, (These are the great Indian scholars Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dharmakirti and Dignaga, and Shakyaprabha and Gunaprabha) and the great Tibetan masters.
The teaching we are discussing here, then, is that written by the learned pandit Dipamkara Shrijnana, the Lam-drön. What is it about? It derives from the Maitreya’s Ornament for Clear Realization (Abhisamayalamkara) and explains the three levels of teaching: the paths of the practitioners of small, middling and supreme capacity, especially the latter.
VERSE-BY-VERSE COMMENTARY ON LAMP FOR THE PATH
The text opens with the title of this teaching in Sanskrit, which in Tibetan is Jang-chub lam-gyi drön-ma. This is followed by homage to Manjushri.
1. The first verse includes three things. First there is homage to the Triple Gem: the buddhas of the three times, the oral teachings and realization of them, and the sangha—those who have received the unshakable, or noble, path. Second, he mentions that his pure disciple, Jangchub Ö, requested him to give this teaching. Third, he makes the promise, or vow, to write this teaching, this lamp for the path to enlightenment, the Lam-drön.
2. In the second verse, Atisha explains what he’s going to write about: the graduated paths of the persons of least, intermediate and supreme capacity, or capability. These are also the paths that Lama Tsongkhapa explains in his short, middle-length and great lam-rim teachings—the graduated paths of these three types of practitioner.
3. Of the three levels of follower, Atisha first explains the graduated path of those of least capacity. Such people think, “I don’t care what suffering or happiness I experience in this life; I must avoid rebirth in the lower realms and attain an upper rebirth.” With this in mind, practitioners of least capacity abstain from negative actions and practice virtue.
4. Persons of intermediate capacity develop aversion to not only the sufferings of the three lower realms but also to those of the three upper realms; to the whole of samsara. Such practitioners abstain from negative actions in order to free themselves from samsara, without much concern for other sentient beings.
5. Who, then, are the beings of greatest capacity? They are those who, having understood their own suffering, take it as an example of the suffering that other beings are also experiencing and generate the great wish of wanting to put an end to the suffering of all sentient beings.
6-11. There are six preparatory practices. First, visualize the merit field and make offerings. Then kneel down with your hands in prostration and take refuge in the Triple Gem. After that, generate love for other sentient beings by thinking of the sufferings of death, old age, sickness and rebirth as well as the three sufferings and the general suffering of samsara. In that way, generate bodhicitta.
12-17. It is necessary to generate the aspiration to attain enlightenment, and the benefits of doing so have been explained in the sutra called Array of Trunks. Atisha also quotes three verses from another sutra, the Sutra Requested by Viradatta, to further explain the benefits of bodhicitta.
18-19. There are two types of bodhicitta, relative and absolute. Within the category of relative there are two further divisions, the bodhicitta of aspiration—wanting to receive enlightenment for the benefit of other sentient beings, thinking, “Without my receiving enlightenment, I cannot enlighten others”—and the bodhicitta of engagement, actually following the bodhisattva’s path by taking the bodhisattva precepts and engaging in the actions of a bodhisattva, thinking, “In order to engage in positive actions and avoid negative ones, I am going to practice the six perfections.”
20-21. The teachings explain that in order to practice engaged bodhicitta, we should take the bodhisattva ordination, but in order to do so we should hold one of the seven levels of pratimoksha ordination, such as gelong, gelongma, getsul, getsulma and so forth.4 Ideally, then, we should hold one of these fundamental ordinations before taking the bodhisattva vow, but the learned ones say that in general, those who avoid negative karma and create virtuous actions can actualize bodhicitta, even if they don’t hold any pratimoksha precepts.
22. The bodhicitta of aspiration can be generated without dependence upon a lama, but engaged bodhicitta depends on a lama. To find a lama from whom we can take the bodhisattva vow, we have to know the qualifications of such a lama.
23-24. First, the lama should know all about the ordination and how to bestow it. Furthermore, he should himself be living in the bodhisattva ordination and have compassion for the disciple. That’s the kind of lama we need to find from whom to take the ordination. But what if we can’t find a perfect lama like that? Atisha then goes on to explain what, in that case, we should do.
25-31. The Ornament of Manjushri’s Buddha Land Sutra explains how, long ago, Manjushri generated bodhicitta. This is what we can do. Visualize the merit field and all the buddhas and, in their presence, generate bodhicitta, the intention to attain enlightenment. Then promise, “I invite all sentient beings as my guest to the sublime happiness of liberation and enlightenment. I will not get angry or harbor avarice, covetousness, jealousy and so forth. I will not harm other sentient beings in any way. I will live in pure discipline by avoiding all negative actions, even worldly desires and sense objects of attachment, such as attractive sounds and beautiful forms and so forth. I shall give up such things. As all the buddhas have followed pure moral conduct, so shall I.
“I will not try to receive enlightenment for myself alone. Even though it takes an endless amount of time to work for even one sentient being, I shall remain in samsara. I shall make pure the impure realms of sentient beings, places where there are thorns, rocks and ugly mountains. I shall also purify my three doors of body, speech and mind and keep them pure. From now on, I will create no more negative actions.”
32-35. The best way to keep our three doors pure is to generate aspirational bodhicitta, engage in the practice of bodhicitta and follow the path to enlightenment. This depends on observing the three levels of moral conduct—the pratimoksha, bodhisattva and tantric vows. If we do this properly, we can complete the two collections of merit and transcendent wisdom.
One thing that really helps us complete these two collections is the ability to foresee the future; therefore, we should try to acquire clairvoyance. Without it, we are like a baby bird whose wings are undeveloped and has not yet grown feathers and remains stuck in its nest, unable to fly. Without clairvoyance, we cannot work for other sentient beings.
36-37. The person who has achieved the psychic power to foresee the future can create more merit in a day than a person without this ability can create in a hundred years. Therefore, to complete the collections of merit and transcendent wisdom quickly, it is necessary to acquire the psychic power to see past, present and future.
38. In order to do this, it is necessary to achieve single-pointed concentration [Skt: samadhi; Tib: ting-nge-dzin]. For this, we must understand the details of the method of attaining samadhi, such as the nine stages, the six powers and the four mental engagements.
39. In order to practice samadhi meditation properly, we must ensure that the conditions are perfect. If they are not, then even though we try practicing it hard for even a thousand years, we’ll never achieve it. Therefore, we should find a perfect environment, remain quiet and avoid having to do work such as healing the ill and making astrological predictions—any activity that keeps us busy.
40. The way to meditate to attain single-pointed concentration is to focus our mind on a virtuous object, such as an image of the Buddha. We visualize such an image in front of us and simply concentrate on that. As we focus our mind on the object again and again, we’ll be able to hold it for increasingly greater periods of time, and through the continuity of such practice will eventually attain calm abiding [Skt: shamatha; Tib: shi-né] and single-pointed concentration. Thus we will gain “higher seeing” [Tib: ngön-she], the psychic power to see the future and so forth.
41-43. But that is not the point. Next we have to practice penetrative insight [Skt: vipashyana; Tib: lhag-tong]. Without it, our samadhi cannot remove our delusions. In order to eradicate our two levels of obscuration—the obscurations of delusion [Skt: kleshavarana; Tib: nyön-drib] and the obscurations to knowledge, or omniscience [Skt: jneyavarana; Tib: she-drib]—we must achieve the wisdom realizing the non-self-existence of the I. Doing so also depends upon achieving method, such as compassion and so forth. It’s a mistake to practice only wisdom and not method. This can lead us to fall into individual liberation, or lower nirvana. Similarly, practicing only method and not wisdom is also a mistake and causes us to remain in samsara.
44-46. The Buddha taught that of the six perfections, the last of the six is the path of wisdom and the first five—charity, morality, patience, effort and concentration—are the path of method, or skillful means [Skt: upaya; Tib: thab]. First, we should meditate on method, then on wisdom, then on both together. By practicing both together, we can receive enlightenment; by practicing the wisdom of selflessness alone, we cannot.
47-49. Realizing the five aggregates [Skt: skandhas], the twelve sources and the eighteen constituents as empty of self-existence is recognized as higher wisdom. There is existence and non-existence: there is no such thing as the production of the existent, nor is there such a thing as production of the non-existent. There is no such thing as production of both the existent and the non-existent, nor is there production of neither the existent nor the non-existent. That is one form of logic negating the production of both the existent and the non-existent. There is also another form of logic negating production of a thing from self, other, both or neither—the four extremes. The main thing to discover here is non-self-existence. That can be found through the first line of logical reasoning, which negates production of the existent and the non-existent, and through the second, which negates production of the four extremes.
50-51. It can also be discovered through a third line of reasoning that examines things to see whether they are one or many. These lines of reasoning are elaborated by Nagarjuna in his Seventy Stanzas on Emptiness and in other texts, such as his Treatise on the Middle Way.
52-54. These things are explained in those texts, but here they are mentioned just for the purpose of practicing meditation. Meditating on the non-self-existence of the I and the non-self-existence of all other phenomena is meditation on shunyata, or emptiness. When the wisdom realizing emptiness analyzes the subject and the object, it cannot discover self-existence in either of those. Moreover, it cannot find self-existence in the wisdom of emptiness. Thus, we realize the emptiness of even the wisdom of emptiness itself.
55-58. Since this world is created by superstition, or conceptuality [Tib: nam-tog], if we eradicate the creator, superstition, we can attain liberation. The Buddha said that it is superstition that causes us to fall into the ocean of samsara. Therefore, that which is to be avoided is superstition, but the emptiness of superstition, which is like the sky, like empty space, is that which is to be practiced. By achieving this, we will be able to see the absolute nature of existence. Therefore, the bodhisattvas’ practice is to avoid superstition and thus to achieve the non-superstitious mind. Through the various different means of logic—by realizing the emptiness of the produced and of inherent existence—we can avoid superstition and achieve the wisdom of shunyata.
59. Then we can also attain the different levels of the path of preparation [Tib: jor-lam], the second of the five paths. We attain the four levels of this path and gradually the ten bhumis [Tib: sa], or bodhisattva grounds, as well. Finally, we attain the eleventh level, enlightenment itself.
60-67. Having realized shunyata, we can also gain the general realizations of tantra, such as the four powers of pacification, wrath, control and increase, and other attainments, such as “accomplishing the good pot.” Accomplishing the good pot means doing a particular meditation in retreat for a long time and, if we are successful, gaining the ability to just put our mouth to the opening of a pot and say something like “May I become the king of this country” and have our wish fulfilled.
Or we can gain the tantric power of the “eye medicine.” If we accomplish this, just by applying a special ointment to our eye we can see things precious substances such as gold, jewels and so forth even hundreds of miles beneath the surface of the Earth; no matter how far away they are, we can see them.
Through the practice of tantra we can receive enlightenment without having to undergo many great austerities. The tantric way to enlightenment is through happiness; other paths to enlightenment are through hard, austere practice.
There are four different levels of tantra: Action, Performance, Yoga and Highest Yoga Tantra. First we have to receive initiation. In order to do so, we have to make material offerings, such as gold or even members of our family—a spouse or a sibling— and with great devotion request our guru to give us the initiation. If he is pleased, out of his compassion he will then give us the initiation. (These days, initiations seem a bit easier to come by.) Having taken it, we also receive the great fortune of being able to attain enlightenment and all the high realizations that come with it.
In Highest Yoga Tantra there are four different initiations: the vase, secret, transcendent wisdom and word initiations, the latter being where the guru imparts clarification, or proof, through verbal explanation. However, the secret initiation should not be given to those living in ordination. If monks, for example, take the secret initiation, they have to leave the monastic order, because those who have taken the secret initiation are required to practice with a female consort. If they do these practices without first returning their ordination, they lose it, the consequence of which is rebirth in hell.
To receive tantric commentaries, you first have to receive initiation. Without initiation, you cannot receive tantric teachings. You also cannot perform fire pujas [Tib: jin-sek] or give tantric teachings.
68. In the last verse, Atisha closes this text by describing himself as an elder [Tib: nä-tän], a full monk who, in the first twelve years after taking ordination, hasn’t created any moral falls; a senior full monk. He states that he has given this brief explanation on the steps of path at the request of his noble follower, Jangchub Ö.
Every lam-rim teaching ever written refers back to this text, A Lamp for the Path, irrespective of the Tibetan Buddhist tradition—Nyingma, Kagyu, Sakya or Gelug. Where does the Lamp itself refer back to? That is to the Buddha’s prajnaparamita teachings. In terms of prajnaparamita texts, there are elaborate, intermediate and short, but the author of all of them is the Buddha. Therefore, all lam-rim texts have their source in the teachings of the Buddha.
If you want to understand the lam-rim well, you should study it as extensively as possible. When you understand the lam-rim well, you will understand the Lamp for the Path. Once you do, you should teach it all over the world.
There are many aspects of the Mahayana tradition, but in general, it contains great knowledge. The main thing, however, the fundamental thing, is concern for others, working for others, benefiting others. Followers of the Hinayana are mainly concerned about only their own samsaric suffering—in order to escape it, they follow the path of the three higher trainings: higher conduct, higher concentration and higher wisdom. There are many ways to explain how the Mahayana is different from and higher than the Hinayana, but the main difference is that Mahayana practitioners are more concerned with working for the welfare of others than their own.
People nowadays might think of helping other people, but Mahayana practitioners benefit not only other people but also suffering hell beings, pretas, animals and every other sentient being. There is not one sentient being who has not been our mother—all sentient beings have been our mother numberless times—therefore we should be concerned for their welfare, wanting them to become enlightened as quickly as possible. This, then, is the fundamental difference between the Hinayana and the Mahayana, this concern more for others than oneself, in particular, the wish to enlighten all sentient beings. That’s what makes the difference.
It is excellent that you are studying the vast and profound teachings of the Mahayana, thinking about them, analyzing them intently, and you should continue to do so. In general, there are many religions and everyone thinks that the teaching of his or her own religion is the best. But just saying that one’s own religion is the best doesn’t prove it’s the best; that doesn’t mean anything. Therefore, simply saying that Buddhadharma is the best religion in the world doesn’t make it so. However, there are many logical reasons you can use to prove that Buddhadharma is, in fact, the best.
For example, even accepting and practicing bodhicitta is very different from not accepting and practicing bodhicitta. Even in this, there’s a big difference between Buddhism and other religions; the fact of the presence of the practice of bodhicitta shows that Buddhism is higher than other religions, that Buddhism is the best. Buddhism also talks about dependent origination and emptiness; it explains dependent origination as it exists, right there. So, not only in conduct but also in view, Buddhism is very different from other religions and therefore the best. There are many ways to prove this.
However, Buddhadharma is something that the more you study it, the deeper it becomes, the more profound you find it to be. This is a quality unique to Buddhadharma. With other teachings, the more you study them, the lighter they become.
If you have understood any of what I have taught here, keep it in mind and build upon it. When you have understood more, keep that as your foundation and build further upon that. In this way, your knowledge will continually increase. Then, like the sun rising, spread Dharma in the West.
There are many countries, such as Vietnam, where Buddhism existed for centuries, but none were like Tibet. In those countries there existed only one aspect of the Buddhadharma, not all; but in Tibet, all aspects of the teaching existed—Hinayana, Sutrayana and Vajrayana. In order to study all this, you should learn the Tibetan language, study its grammar, and follow your lama properly.
[Dedication prayers are made and then the monks and nuns try to make offerings to Rinpoche.]
Please, don’t offer me anything. I have enough to eat and drink; that’s all I need. The reason I have given you this teaching is not to receive something but for you to practice purely. I’m not building monasteries or making offerings to statues and so forth so I have no need for money. I accept offerings only when I lack something. When I have enough, I don’t accept offerings, especially not from monks or nuns. My idea of wealth is different. Otherwise, teaching and taking money is a bit like making business. For now, I just want you to practice, but if things get bad and I don’t have enough to eat or drink, then maybe I’ll accept something.
[Then everybody received a blessing from Rinpoche, one by one.]
A teaching given to the monks and nuns of the International Mahayana Institute at Boudhanath, Nepal, 2 February 1975. Edited by Nicholas Ribush. For a translation of the root text, see Appendix 1 of His Holiness the Dalai Lama’s Illuminating the Path to Enlightenment, or www.lam-rim.org. Translated by Lama Zopa Rinpoche.