Buddhist Hour

Script No. 390

Broadcast live on Hillside 88.0 FM

on Sunday 17 July 2005CE   2549 Buddhist Era

This script is entitled:

Atisha’s A Lamp for the Path to Enlightenment Part II

Glossary:

Incontrovertible: some thing that is beyond dispute, absolutely correct with no doubt.

Inference: a logical conclusion.

Affliction: a pain, worry, trouble, distress.

Omniscience: the quality of all knowing.

Inherent: the quality of being basic, built-in, and fundamental, ingrained.

Cognition: to understand or apprehend a concept.

On last week's program, we introduced you to the great Buddhist Master, Atisha, and his most popular work, A Lamp on the Path to Enlightenment. The text has served as the basis for the Lam Rim tradition of Tibetan Buddhism, a tradition of teaching that clearly defines the entire Buddhist path, step by step.

If you are interested in learning more about Atisha's life and the historical context of the teaching, visit our website www.bdcublessings.net.au to read last week's Buddhist Hour script.

Today we present the first part of the transcription of an oral commentary given by Master John D. Hughes on Atisha's text, A Lamp on the Path to Enlightenment. The teaching was given at the Buddhist Discussion Centre (Upwey) Ltd. during a five-day Bhavana course in 1989.

In this teaching, Master Hughes instructs his students by way of  "transformation", guiding the students in "a process of passing from a mistaken notion to a clear apprehension of truth." Through meditation and discussion his students come to directly cognise the correct view each for himself or herself.

An example of this process is found in the book Tantra in Tibet, in the supplementary section written by Jeffrey Hopkins. It is quoted here to illustrate the skilful way in which John D. Hughes taught his students.

Hopkins noted, "The process of passing from a mistaken notion to clear apprehension of truth is said to pass through seven steps.

1. wrong view

2. doubt tending to the non-factual

3. equal doubt

4. doubt tending to the factual

5. correct assumption

6. inferential cognition

7. direct perception

We begin now with a wrong view such as: Buddha, his teaching, and those properly training is his teaching are not the teacher of liberation, the path to liberation, and the friends on the journey to liberation; or, another example, I definitely inherently exist.

Through contact with Buddhist teaching, the wrong view may change into doubt tending to the non-factual: Buddha his teaching, and those properly training in his path are probably not the teacher, path and friends on the journey to liberation; or; I probably inherently exist. Doubt has been raised; the firmness of the wrong view is gone. It is a time of inquiry, leading to equal doubt: Maybe Buddha is the teacher of liberation and maybe he is not; or; Maybe I inherently exist and maybe I do not.

On the basis of study, contact with spiritual guides, and personal experience, doubt tending to the factual is generated: Buddha probably is the teacher of liberation; or: I probably do not inherently exist. Through familiarisation with the logical proofs of omniscience and the effect of the path as well as the scripture, correct assumption is generated: Buddha is the teacher of the path to liberation, his teaching is the path, and those who properly training in it are the friends on the journey to liberation; or; I do not inherently exist.

Still, assumption is not incontrovertible, though a decision has been made, it has not been induced by incontrovertible conviction. Therefore, a correct assumption about the Three Jewels - Buddha, his Doctrine, and the Spiritual Community - is not sufficient; the unshakeable knowledge of inference is needed.

Inference is incontrovertible understanding based on reasoning: Buddha, his teaching, and those properly training in his path have qualities such as omniscience, complete cessation of the afflictions, and ability to aid in the path that can be verified through reasoning. Similarly, it can be proved that the 'I' does not inherently exist through realising that whatever is a dependent arising does not inherently exist and that the 'I' is a dependent arising. After repeated inquiry, unshakeable conviction is generated; through familiarisation this can be brought to the point of direct cognition, such as directly knowing the true cessation of a certain portion of the afflictions based on the Buddha's path or directly knowing emptiness - the non-inherent existence - of the I.

It is in this manner that John Hughes instructed his students; by bringing them step by step through the seven steps of cognising the truth of Dhamma.

We would like to begin now by reading you John D. Hughes' commentary on "A Lamp on the Path to Enlightenment."

JDH: Right. Read me this, the title.

Minnie: A Lamp for the Path and Commentary by Atisa, translated by and annotated by Richard Sherburne, SJ. Forward by His Holiness the Fourteenth Dalai Lama.

JDH: Right, read the Sanskrit name. There's the Sanskrit, read that.

Minnie: In the Sanskrit language Bodhipathapradipa, in the Tibetan language Byang-chub lam-gyi sgron-ma.  Homage to the Bodhisattva Manjushri.

JDH: So the text, is a wisdom text if you like, it's under the, we call it the patronage of the Bodhisattva Manjushri. It's called the ever, ever youthful Manjushri. Manjushri is the Bodhisattva of wisdom. So all through the text, the text is, is if you like homage to, or namo to, or respect for Manjushri. So what do you think the purpose of the text is?

MINNIE: To, or through paying homage to Manjushri, to connect to Manjushri.

JDH: And what would the result of that be?

MINNIE: The result of that would be, you would have the power to cut negative minds.

JDH: That's too juvenile, try again.

MINNIE: Well, through the study of Manjushri's teachings you would access the minds of Manjushri.

JDH: And what would the result of that be?

MINNIE: You'd have, you'd be able to use the wisdom of Manjushri.

JDH: And what would be the result of using the wisdom of Manjushri? What sort of wisdom has Manjushri got? What type of wisdom would you say Manjushri's got?

MINNIE: The wisdom to see negative minds as they arise and not to touch them.

JDH: And what would the result of that be?

MINNIE: Happiness.

JDH: What would the result of that be?

MINNIE: A benefactor to people, to yourself and others.

JDH: And what would the result of that be?

MINNIE: More happiness.

JDH: And what would the result of that be?

MINNIE: Long life.

JDH: And what would the result of that be?

MINNIE: You'd be able to help other people, to guide people to those wisdom minds, enable them to be able to drop negative minds.

JDH: And what would the result of that be?

MINNIE: You'd be a benefactor to other beings, they could teach other people.

JDH: And what would the result of that be?

MINNIE: You would be able to, well you'd make a lot of merit and you'd be helpful to the Teacher.

JDH: And what would the result of that be?

MINNIE: Because you help other people and teach them how to get rid of negative minds and also not to touch them, you'd find it easy if negative minds came.

JDH: And what would the result of that be?

MINNIE: You'd have an easier life and you'd be, by example people could learn from you.

JDH: And what would the result of that be?

MINNIE: You'd get better every day.

JDH: And what would the result of that be?

MINNIE: By teaching other's Dhamma, you'd be easier to teach.

JDH: And what would the result of that be?

MINNIE: You could pick up a text and read it and understand it.

JDH: And what would the result of that be?

MINNIE: You could, you'd become stronger and teach stroppy people.

JDH: And what would the result of that be?

MINNIE: Less load on the teacher.

JDH: And what would the result of that be?

MINNIE: He would have long life, and he would be able, he'd be able to put more energy into achieving his goals.

JDH: And what would the result of that be?

MINNIE: That you'd be able to achieve your goals.

JDH: And what would the result of that be?

MINNIE: You'd become fully enlightened.

JDH: You become fully enlightened!

That's why the text title is as follows; A Lamp for the Enlightenment Path.

So the texts, function, if you like, is that you'll become enlightened. So the, by analysis of that sort you come to the, by that path, you come to the conclusion that this will bring you to enlightenment. So each of those statements are steps along a path, each of those statements you made are steps along a path for your purpose.

However if you, we're going to play back the tape now, if you consider each one when you hear it, what it involves, you'll probably come to the conclusion that the path you mapped out is fairly long and tortuous or might take you a lot of time. It would work but the Atisha text is possibly, if you could understand it, a method where you save a lot of waste motion.

Do you understand that?

For example, if I go from here to Sydney, I suppose if I flew in a straight line in an aeroplane that would be a fairly straight path to arrive at my destination. If I followed one road, say the Hume Highway or the coast road, there's a difference in length of them. But if I did a meander, I went say Melbourne to Adelaide and then round' across, I'd get to the same destination except one would be a  very long and arduous path.

If somebody could show me the signposts, step by step, say you're here now going this direction, going this direction, if someone had a light, to flag up the signs you can see that the, there's the possibility that the path would be shorter, more expedient, and perhaps even less arduous. Can you understand that as a concept?

Now, just so you become aware of the path you mapped out, initially, we'll play the tape back so you can consider again if some of those steps in the path, if two of them can be combined into one or, so you carefully consider how far you've got. We'll play the tape back now so you can hear again?

MINNIE: Yes.

JDH: You could map this out with a pen and paper, step by step, and then undertake analysis if you like, or you can just do it with your mind. Which do you want to do?

MINNIE: I'll do it with my mind.

JDH: Ok, fine. Switch this off and then we'll play it back.

So, you had the opportunity of listening to what you just said. What did you find out?

MINNIE: Oh, I found out that if, well, in order to access those wisdom minds, first you've got to stop doing your own teaching, being your own teacher...

JDH: That's correct.

MINNIE: ...or following your own habits of.

JDH: Yeah. Otherwise you're your own teacher, what are you going to a teacher for if you're just going to follow whatever comes?

MINNIE: So you wouldn't get the full teaching anyway. You'd still be going off, oh, I've got to do it this way, that way. That's why when you said about flying straight to Sydney, you know, instead of meandering, I saw the meanderings as following your own teaching.

JDH: Yes. You're your own...

MINNIE: Things from the past.

JDH: Things you picked up from the past. Some of the things you picked up, there nice sounding words but they're hearsay, they're not enlightenment mind.

MINNIE: So they're just...

JDH: They're just words. You'd have to explore them and become aware.

Now homage to the Bodhisattva Manjushri. The text, as I said, it is under the guidance of, patronage if you like, of Manjushri. How do you pay homage to the Bodhisattva Manjushri? How do you actually pay homage?

MINNIE: By, well not, by following the instructions and not tinkering. Sounds good. (Laughs)

JDH: How do you pay homage to the Bodhisattva Manjushri?

MINNIE: By dropping your old ideas of how you should be taught.

JDH: How do you pay homage to the Bodhisattva Manjushri? Julie?

JOD: Um, you create a link with Manjushri and drop everything and have respect on the mind.

JDH: How do you create that link? What is the most expedient means?

JOD: By doing offerings to Manjushri and visualising.

JDH: That's one means. But is there a more powerful means?

JOD: Uh, directly with your mind. You just do it.

JDH: Is there a more powerful means?

JOD: Uh, yeah there is. You pay homage to the teacher.

JDH: Is there a more powerful means? Minnie?

MINNIE: By reading the text and understanding it and teaching other people.

JDH: Manjushri Bodhisattva in one the texts said, "In a Dhamma ending age," which we are in, "the most expedient means of bringing people to enlightenment is through hearing." What does that imply Minnie?

MINNIE: That means, oh, that you would talk. You would teach them by talking.

JOD: Listening to the Dhamma.

JDH: It's said that imitation is the most superior form of flattery. How do you imitate Manjushri with hearing? How do you imitate Manjushri with hearing? Minnie?

MINNIE: By listening without negatives on the mind.

How do you imitate Manjushri? What do you say, because you generate hearing? If you, you've got to say something if you want to hear something.

MINNIE: "I pay homage to Manjushri."

JDH: Now, how do you pay homage to Manjushri? That's where were back to. We're back to where we started from. How do you pay homage to Manjushri with hearing? What would you say?

MINNIE: Speech though isn't it?

JDH: Yes, what would you say? What speech would you use to pay homage to Manjushri?

MINNIE: You request Manjushri to teach you.

JDH: That would be fundamental but what would you say then?

MINNIE: Um, you'd take refuge in...

JDH: What does Manjushri, what's the prime speech of Manjushri?

JOD: Oh, the Mantra.

JDH: The Mantra. Go and get that Mantra. It's on that Manjushri image. That is the speech of Manjushri. Within that Mantra, if Manjushri uses that Mantra. What are you offering it for me for? What are you offering it to me for? You're avoiding it. Read it.

MINNIE: Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

JDH: Sounds like Mary had a little lamb.(Phone Rings) Alright, stop the tape there.

JDH: Well, what have you learnt? Minnie?

MINNIE: Well, in order to learn, to learn this bit you've got to, you've got to put down your old ritual ideas of learning.

JDH: What else have you learnt? How do you pay homage to Manjushri?

MINNIE: Well, it's like you, it's like when you're talking to people you try and match their internal dictionary. With Manjushri you use the Mantra.

JDH: Alright. Try the mantra.

MINNIE: Om Ah Ra Pa Tsa Na Di H-d

JDH: d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

MINNIE: Oh, is it d-d-d-d-d-d-d-d-d-d-d-d-d-d?

JDH: 98 times.

MINNIE: Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

JDH: Again.

MINNIE: Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

JDH: The purpose of doing this mantra is to pay homage to the Bodhisattva Manjushri. As you do the Mantra, with your mind pay homage to the Bodhisattva Manjushri. Do it again.

MINNIE: Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

Om Ah Ra Pa Tsa Na Di H-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d-d

JDH: Traditionally, you do ninety eight d-d-d-d's. To keep count, you use mantra beads. Mantra beads, traditionally have a hundred and eight, you know, beads on them. So if you did a Mantra, if you wanted to do something ninety eight times and you had a hundred and eight beads you could do one round which would be a hundred and eight, and if you happened to slip a bit, ten times, you could correct them. Have you got Mantra beads?

MINNIE: Oh, I did have some. I've got those, I've only got those, I've got the ones the Zen master gave me, but there's only about. I don't know, how many are there?

JDH: Well, I've got Mantra beads. I'll go and get them. You can switch this off.

JDH: There are some Mantra beads. I want you to count out loud how many beads are on there.

MINNIE: What are these three in-between?

JDH: Just count the beads.

MINNIE: Even these ones?

JDH: Just count the beads.

MINNIE: One, two. Is that a bead?

JDH: Just count the beads.

MINNIE: (Counts beads to one hundred and ten.)

JDH: Alright, now if you start from there, count that one as one. Count, and see where that cord is there, how many is that starting with that one as one? Count.

MINNIE: Where the cord is here?

JDH: Yeah. Count to that cord on the Mantra beads and see how many we've got.

MINNIE: (Counts beads to eighty seven)

JDH: Continue to find where the bead will be with ninety eight.

MINNIE: (Continues counting to ninety eight)

JDH: So, what you'll do is get a cord and put it there at ninety eight. So if you get a piece of cord and mark at that bead at ninety eight. You can switch this off. Count out loud.

MINNIE: (Counts beads to seventy six) Oh! (Laughs)

JDH: Start again.

MINNIE: (Laughs) I can't believe that happened!

JDH: It happened. Start again.

MINNIE: (Moans) Are you sure? One, two. (Laughs)

JDH: Start again.

MINNIE: So frustrating! (Laughs) (Counts beads to ninety eight)

This ends the second part of "Atisha's A Lamp on the Path to Enlightenment". We hope that you will join us next week for the third part of the series.

May I be well and happy.

May you be well and happy.

May all beings be well and happy.

References

Hopkins, Jeffrey. Ed. Tantra In Tibet: The Great Exposition of Secret Mantra. George Allen & Unwin Pulishers, 1977.

Recording Title: Atisha's Lamp on the Path

Tape 1, Side 1

Teacher: John D. Hughes

Date of recording: 22/09/1989

Transcribed by  Alec Sloman, Travis Heenan, Lainie Smallwood

Checked by: Frank Carter

CD Reference: 22_09_89T1S1

File Name I:\22_09_89T1S1A_JDHtranscribe.rtf

Document Statistics.

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