Three Principal Aspects of the Path, Munich, Germany

Kyabje Lama Zopa Rinpoche was the Supreme One with great kindness.

We are here in this precious FPMT center in Germany. The reason we can be here is due to our Lama’s unsurpassable compassion and kindness, which has in turn helped with the development of incredibly vast and profound Buddha Dharma, thus gathering many students.

Our Lama had suddenly entered the expanse of dharmakaya. His dissolution into the dharmakaya temporarily veils him from our sight, thus bringing about an experience of a profound sense of loss. Even in the face of great difficulty, whether the Lama is still alive or has entered the expanse of dharmakaya, it is important to actualize his words. Whether serving one's Lama or actualizing his teachings, nothing is more crucial than forsaking misdeeds and cultivating virtues as he instructed. In this life, we need to follow him by attaining the altruistic bodhicitta and the supreme correct view (emptiness). Thus, actualizing his words is the most important thing we can do.

So, what I will offer today is the teaching and oral transmission of the Three Principal Aspects of the Path. At the time he presented these teachings, Je Tsongkhapa was akin to the second Buddha of this world. His arrival in the Snow Land of Tibet brought sunlight to Buddha Dharma at a time when Dharma had declined. After the precious teaching of tantra had come to the Snow Land of Tibet, beings had become immoral and decadent. To address this, he did something very important and extraordinary.

The passing on of extraordinary Buddha Dharma relies on the integrity of the vinaya or monastic disciplines, which he engaged in rectifying and developing. He established incredible monasteries where all sutric and tantric dharmas of scriptures and realizations could be practiced in one place. He was a precious teacher who possessed unsurpassable knowledge, capabilities, love and great kindness. This is something we all agree on.

The practices in which we usually engage, such as the precious Great Lamrim, the Concise Lamrim, The Great Treatise on the Stages of the Mantra Path, The Lamp Illuminating the Five Stages, the Five Sciences and the texts on the vast conduct and the profound view, are grounded in the exceptional view and the exceptional conduct of bodhicitta. These were all extremely precious teachings by Lama Tsongkhapa. It’s impossible for someone like me to comment on his enlightened activities or life stories. The Three Principal Aspects of the Path encompasses all 84,000 Dharma teachings of the Buddha. That is, they can be subsumed into the notion of renunciation, bodhicitta and the correct view (emptiness).

We are entangled by the suffering of samsara and renunciation has to do with our attitude towards samsaric perfections. Without authentic renunciation, we won’t even embark on the path to liberation and enlightenment. There is no Dharma among the 84,000 teachings that is not encompassed within renunciation, bodhicitta and correct view. Bodhicitta teachings about sublime conduct are all included in the 84,000 Dharma teachings. The teachings of renunciation, coarse and subtle, are completely included in the 84,000 Dharma teachings, as are the teachings of the correct view which can eradicate the root of samsara. The wonderful expositions about exceptional teachings of emptiness and compassion are included in Buddha’s teachings. This quintessential union of emptiness and compassion is something we can pragmatically take into practice.

This teaching of his was a compassionate letter written to Tsakowa Ngawang Dragpa. Looking at the meaning we can understand the teachings of Buddha Dharma, then further as individuals the ways to walk the path and attain the bhumis or levels of spiritual attainment. I think it is necessary and suitable for those who work to uphold, foster and spread the Buddha Dharma.

I am too insignificant to comment on someone like him, especially considering my lack of formal education. I never even learned the alphabet or took lessons on texts from a teacher. However, I cherish this precious teaching as the essence of my life.

"Homage to the precious noble masters!" 

1. "The very essence of all the Buddhas’ teachings, The path that is praised by the noble bodhisattvas, And the entrance for all fortunate ones desiring liberation - To the best of my ability, I shall now set forth."

These words accurately present the expression of offering and the commitment of the composer.

2. "You who are unattached to saṃsāra’s pleasures, And strive to make full use of the freedoms and advantages, You who follow the path delighting all the Buddhas— Fortunate ones, listen well, with a clear and open mind."

3. Whilst lacking pure renunciation there is no way to pacify the continual thirst for pleasure in the ocean of saṃsāra, And since all living beings are bound by their craving for existence, You must begin by the determination to be free.

4. "The freedoms and advantages are rare, and there’s no time to waste— Reflect on this again and yet again, and dispel attachment to this life.....

Let's apply this teaching inwardly rather than outwardly. This human body we possess is exceedingly precious, known as the precious human rebirth endowed with 18 freedoms and advantages. It is not merely endowed with these 8 freedoms and 10 advantages, but also very rare to obtain. Understanding the significance of these freedoms and advantages and recognizing the profound meaning behind having this human physical support is crucial. It is profoundly meaningful because among all the amazing things we can pursue with this precious human rebirth, there is incredible liberation and enlightenment. If we think about it, we will understand how profoundly meaningful it is.

In life, we work for food, clothing, reputation and the pursuit of form, sound, smell and taste, often becoming deeply attached to them. However, excessive attachment to these aspects can lead to undesirable consequences, as is taught here.

Understanding the rarity of our precious human rebirth, the impermanence of life and the principles of cause and effect, it becomes clear that it is unwise to exhaust our lives in the mere pursuit of worldly excellence.

Given the impermanence of life, we must strive to embark on the path of meaningful bodhicitta, the view of emptiness, and the omniscient state of enlightenment. We will be at fault if we become overly attached to the appearances and attachments of this life. 'Dispelling attachment to this life' does not mean we do not need food and clothing; rather, it reminds us that these things are not of utmost importance.

4. ...... To dispel attachment to your future lives, contemplate repeatedly the unfailing effects of karma and the sufferings of saṃsāra."

Precious human rebirth endowed with freedoms and advantages is difficult to obtain and is in the nature of impermanence. We will all die and even though we will relinquish this body one day, it is not like the end of a butter lamp; karma, cause and effect continue. Our becoming arises from dependent origination. Our present state is not free because our rebirth is the result of suffering. Through dependent origination, the actions of our body, speech and mind may bring benefits to future lives, necessitating methods to dispel attachments to future lives. This requires special attention and repetitive contemplation.

Attachments to future lives concern the physical forms we will take, whether as gods or others. To achieve liberation or Buddhahood, there are differences among the small, middling and great beings. If we do not "dispel attachments to future lives," we risk falling into lower realms such as hell, hungry ghosts and animal realms. Our rebirths depend on the three doors of body, speech and mind. Therefore, it is imperative to dispel attachments to future lives.

5. When, through growing accustomed to thinking in this way, hope for the pleasures of saṃsāra no longer arises even for an instant, and throughout day and night you long for liberation, then, at that time, true renunciation has been born.

To authentically practice Dharma, we must cultivate renunciation towards samsaric perfections. Without this, whatever actions we undertake will inevitably lead to samsaric outcomes. If we fail to consider the faults of samsara, such as rebirth in realms like hell, hungry ghosts and animals, cultivating renunciation will be challenging. There is suffering of heat and coldness of the hell realms, of hunger and thirst of the hungry ghosts, of ignorance and wandering places of animals, of birth, aging, sickness and death of humans, the gods' suffering of long life, the demi gods' suffering of warfare and strife. These various types of suffering come about through dependent origination.

All phenomena originate via interdependency. Things come through causes and effects, due to dependent origination. Without dependent origination, there would be no need for causes and effects. This is not a matter of whether one accepts Dharma or not. Any result must arise from corresponding causes, including the subtle dependent origination of imprints from body speech and mind, rather than being determined by something else.

When we think of our own life, we must generate authentic renunciation by contemplating the faults of misdeeds. We should also recognize the fact that misdeeds can be abandoned and eradicated and virtue can be adopted. Nowadays in this world, the so-called samsaric perfections are where we succumb to all our attachments and engage in wrongdoing. As a result, we suffer.

The three types of suffering we experience are the suffering of suffering, the suffering of change, and all-pervasive suffering of formation or conditioned existence. Among these, understanding the all-pervasive suffering of formation naturally leads to understanding of the other two. 'Formation' here implies the infallible outcomes that come about due to dependent origination. When we generate renunciation with an understanding of what suffering is, then our renunciation won't easily fall apart.

Despite how precious samsaric perfections might appear, whether at the highest level of existence or in the Ceaseless Torture hell, they remain within the bounds of suffering. In this world, be it great fame or other samsaric bounties, nothing escapes the scope of the suffering of formation.

If we do not apply the methods of liberation, it will be like keeping ourselves in the same situation and we will continue to wander in samsara again and again. Anyway, we should practice what was exactly taught in the Three Principal Aspects of the Path by Je Rinpoche, as they were explained profoundly.

6. Yet if this renunciation is not embraced by the pure motivation of bodhicitta, it will not become a cause for the perfect bliss of unsurpassed awakening, so the wise should generate supreme bodhicitta.

Renunciation needs to be embraced by bodhicitta. We should meditate on it deeply.

We need to understand renunciation at a coarse level, like the change in weather from summer to winter. It is imperative we understand the meaning of generating renunciation towards samsaric perfections to which we voluntarily devote and attach ourselves.

In Buddha's first turning of the dharma wheel on the Four Noble Truths, he imparted teachings on the truth of suffering, the possibility of its abandonment and the methods for doing so. He elucidated on the truth of origin and the principles of karma and afflictions as the sources of suffering. He followed this with the insight that all phenomena are interconnected through dependent origination, encompassing cause and effect as well as happiness and suffering. Subsequently, he delved into the nature of the mind and the truth of cessation.

The truth of cessation pertains to the precious nature of the mind, which is free from all suffering, untainted by suffering, which has ceased all suffering. To actualize cessation he elucidated the truth of the path.

Regarding the causes of actualizing cessation that were not covered in the first turning of the dharma wheel, he taught about prajna (wisdom) in the second turning of the dharma wheel.

If we realize that we can achieve cessation by recognizing the nature of our mind; if we acknowledge that, despite our aversion to suffering we are under the sway of self-grasping ignorance, the understanding that we can eradicate this ignorant mind from the root and attain a state devoid of imperfections, this will inspire us to strive for liberation. We will cultivate a mindset yearning for precious liberation.

Despite our aversion to suffering, we find ourselves trapped in the cycle of samsara, repeatedly experiencing birth, aging, sickness and death. It has been tough for us. To stop this cyclical wandering, it is crucial to comprehend the methods and their significance in attaining cessation. Cessation cannot be acquired through trade, purchase or fabrication. It involves recognizing our inherent potential.

Understanding the inherent potential of our mind and the naked essence of its objects is cessation. Without this understanding, we remain trapped by self-grasping ignorance, resulting in delusion. The truth of cessation pertains to the ultimate nature or reality. By comprehending this truth we will then give rise to genuine renunciation.

Attaining enlightenment, Buddhahood or liberation and the state of omniscience poses challenges. It is difficult to reach omniscience without the support of bodhicitta. Without bodhicitta one can achieve no more than liberation. Therefore, one will give rise to renunciation if one understands the qualities of the mind that are free from all flaws and generates a mindset yearning for obtaining liberation.

At first, one will believe in the possibility of attaining liberation, leading to a strong conviction and belief in it. The yearning for liberation will be very intense. Normally, we become enamored with the ‘important’ work or ordinary samsaric perfections that are impermanent by nature. By thinking, 'I've got it' or 'I am so important' or 'I'm this and that,' we overly treasure these pursuits, failing to see that they are just like a child's toffees.

If we truly know that liberation can be attained, genuine renunciation will arise within us. We will not only find happiness in our own liberation but we will also find joy in envisioning all sentient beings experiencing the same freedom as ourselves. All beings that are 'constantly tormented by the three forms of suffering' can obtain liberation. By thinking, 'May all sentient beings attain liberation, just as I wish to attain liberation', one will generate compassion towards others. That's what is advised to do.

7. "Beings are swept along by the powerful current of the four rivers, tightly bound by the chains of their karma, so difficult to undo, ensnared within the iron trap of their self-grasping, and enshrouded in the thick darkness of ignorance."

The four rivers refer to the four types of suffering; birth, aging, sickness and death, in which beings are continuously carried away and wander in samsara. Since one has to experience the result of the karmic causes of one's own actions, one is completely bound to samsara.

8. Endlessly reborn in cyclic existence, ceaselessly tormented by the three sufferings – thinking that all mothers are in such a condition, generate the supreme mind of enlightenment.

This explains the way to give rise to the mind of enlightenment. We should avoid thinking that Dharma practice is not connected to our daily life. Although our situation seems quite comfortable and we can enjoy good facilities, they are in the nature of impermanence. In this situation we are enslaved by our self-grasping and mistaken views. We are slaves to our mistaken views. We continue to experience the cycles of birth, aging, sickness and death incessantly, endlessly wandering in samsara. This is all due to self-grasping ignorance, affecting not only oneself but countless beings.

Look at all beings in the six realms; they are all under the control of self-grasping ignorance. Severe misdeeds lead to the hell realm, misery to the hungry ghost realm and jealousy and strife to the demi-god realm. Humans experience birth, aging, sickness and death. The circumstances in all six realms do not arise without causes and conditions. All circumstances arise from causes and conditions. What are these causes and conditions? Self-grasping ignorance.

This means grasping at a self where there is no self; seeing impermanence as permanence, leading to wrong perceptions; seeing impurity as pure, leading to wrong perceptions; mistaking the nature of suffering for happiness, leading to attachment and aversion. All this stems from grasping at a self where there is no self. This forms the basis for attachment, aversion and self-grasping ignorance. The objects of our attachment and the conditions of the objects of our attachment are all temporary.

Mother sentient beings are under the sway of self-grasping ignorance, which is a mind that is adventitious. Liberation and the qualities of the nature of our mind, which is free from all faults, are primordially pure. They are primordially pristine. Having understood this, then we'll be compassionate to those who take rebirth because of attachment and aversion. We’ll be compassionate to the causes of rebirth, to the action of taking rebirth, to the results of rebirth. Thus, we have to be compassionate to all sentient beings. These are the reasons why we have to generate renunciation and bodhicitta. 

9. If you lack the wisdom that realizes the nature of things, although you might grow accustomed to renunciation and bodhicitta, you will be incapable of cutting through conditioned existence at its root, Exert yourself, therefore, in the methods for realizing interdependence.

9. root. Exert yourself, therefore, in the methods for realizing interdependence. 

This is an extremely important verse. I think this is especially important to practitioners or new Buddhists in the 21st century. We might think we are practicing Dharma, that we are cultivating virtue. We accept that the precious mind of loving kindness is important and, of course, we are joyful when we recite the words of the Four Immeasurables: “May all beings have happiness and the causes of happiness, be free from suffering and the causes of suffering, never be separate from the supreme joy that is beyond all sorrow - abide in equanimity free from attachment & aversion”. We think, ‘Yes, of course this is precious.'

 

In the text Bodhicaryāvatāra we might think, 'I would supplicate to whatever was written, that is all wonderful’, however we only stop at thinking 'I supplicate to you. This is so good, so well-written.' But when it comes to actualizing it we all think, 'This is too difficult for me!’. Usually, we also have an attitude of abandoning misdeeds and cultivating virtue. We have a little bit of renunciation. However, renunciation that arises when we encounter difficulties is often flimsy.

 

Many exhibit this flimsy renunciation, deciding to be practitioners only when faced with challenges. Without relying on wisdom, we are simply being blindly stubborn in our practice. 

That means there are lots of blindly stubborn practitioners, who would say that generating renunciation is all they need and that nothing else is required. This idea of needing nothing else is like building a dam to stop the flow of water. They say they don't need anything, that simply limiting to austerity will suffice, but that is being blindly stubborn.

This attitude of, ‘I don't need anything else. All I need is renunciation because everything else is bad’, is what you are blindly stubborn about. This is also limiting oneself in practices such as patience, diligence, meditative concentration and so forth. Some people think in this samsara, 'Life is short. I am not going to live long. I am just by myself. I don't really need anything so I am not thinking of living long.' Of course, these words may sound virtuous, however being blindly stubborn means not using our wisdom.

When engaging in deity practice you might think, 'Oh please bestow blessings upon me. Please grant me the siddhis.' You recite mantras, meditate on the deities and perform prostrations or circumambulations. No matter what you do, clinging to a self-benefiting mindset is being blindly stubborn. So, what does it mean to be blindly stubborn? It means holding onto a self-benefiting mindset, which is not good.

We just want to engage in some kind of practice. Even if we stay in retreat, whether we read a text or meditate, practice development and perfection stages, because we are blindly stubborn we might think, ‘Bodhicitta is precious, so I will take refuge. I want to be as kind as I can and I understand renunciation; that there is no essence of samsara and there is nothing but troubles’. However, just having these thoughts will not do.

No matter how much you meditate, even if all you do is meditate on renunciation and bodhicitta, you won't be able to eradicate the root of samsara. Understanding this is so crucial. To eradicate the root of samsara means to dispel the darkness of the mind that creates suffering. Eradicating the root of samsara does not work without cutting the co-emergent ignorance.

'Exert yourself, therefore, in the methods for realizing interdependence.' We cannot receive a tangible blessing like obtaining a gift from the Lama. This is not what is said here. Instead, it says, 'Exert yourself, therefore, in the methods for realizing interdependence.' That is, look carefully at interdependency. If we understand the various aspects of coarse and subtle causes and conditions, we will recognize the necessity of developing authentic renunciation, bodhicitta and compassion and we will do so without being blindly stubborn. This understanding will also help us keep our minds open, vast and profound.

If you truly seek realization, you will need to rely on wisdom. Thus, 'Exert yourself, therefore, in the methods for realizing interdependence.' Do not take these words as true without really understanding them yourself. Realize the essence of the words and use the wisdom gained from exploring their deeper meaning.

10. The one who sees that cause and effect operate infallibly for all the phenomena of saṃsāra and nirvāṇa, and for whom any objects of conceptual focus have subsided, has set out upon the path delighting all the buddhas.

This is also extremely important. If you understand the subtle aspects of dependent origination, you will see the unfailing causality. Causality isn’t some tradition or ancient culture. Causality has to do with our feelings, feelings of happiness and suffering, which pertains to coarse and subtle dependent origination.

With the wisdom generated from understanding coarse and subtle dependent origination, you will believe in causality. Having seen subtle dependent origination, you will see the qualities of liberation that are free from all faults. Knowing how causality works is knowing that things happen according to karma, causes and effects.

One who recognizes the certainty of cause and effect, and for whom objects of conceptual focus have subsided, has set out upon the path delighting all the Buddhas. Recognizing causality leads to seeing the qualities free from all suffering of cessation, which in turn proves the existence of causality.

Causality is cause and effect. If things are constant, then there is no causality. That’s why the words, "and for whom any objects of conceptual focus have subsided”, is significant. If one sees the suchness of all phenomena, one sees the nature of cause, effect, good and bad. If we see reality, then for us, ‘any objects of conceptual focus have subsided.’ If we do not see reality, then we go towards self-grasping.

11. "The knowledge that appearances arise unfailingly in dependence, and the knowledge that they are empty and beyond all assertions."

The appearances that arise so solidly arise within dependent arising - their interdependence is certain. Especially when we strive to realize emptiness, we risk falling into the extremes of permanence and nihilism. Therefore, do not fall into either extreme. Hence,

11. "The knowledge that appearances arise unfailingly in dependence, and the knowledge that they are empty and beyond all assertions. As long as these two appear to you as separate...."

Let go of the concrete concepts of appearances arising interdependently. Let go of talking about emptiness in such easy terms as “Oh, all phenomena are just emptiness,” etc. If you've truly realized emptiness, you should be free of attachment and aversion. Without pacifying or diminishing attachment and aversion, merely saying that all things are emptiness is self-deception and separates the dharma from yourself. This is an absolutely crucial point of the instruction.

How do we not fall into the two extremes of constancy and nihilism? It says, "Appearances arise unfailingly in dependence." Appearance arises interdependently—that implies emptiness. Things depend on each other.

Some think that emptiness is a separate thing from the object, while some might think of emptiness as an investigation into an object and not finding anything. If your attachment and aversion are not pacified, if you think emptiness is separate from a given object, then

11. "As long as these two appear to you as separate, There can be no realization of the Buddha’s wisdom."

If you think like that, certainly you will not realize emptiness. By thinking this way, you have not attained Buddha’s unmistaken view. Basically, that’s what it is saying here.

We talk about co-emergent ignorance and co-emergent wisdom. Co-emergent ignorance, which is the root of self-grasping, can only be eradicated by co-emergent wisdom, or Rigpa, or primordial wisdom. There is no other way. At the not-knowing mind, we use Rigpa or primordial wisdom to counter it.

12. 'Yet when they arise at once, not each in turn but both together, then through merely seeing unfailing dependent origination, then certainty is born and all modes of misapprehension fall apart; then discernment of the view has reached perfection.'

Actually, emptiness is dependent origination and dependent origination is emptiness. They support each other. Having realized emptiness and compassion, we will see things arise from suchness, as do all phenomena. The way objects appear is impure and illusory in the sutric teachings, while the way they appear is pure and illusory in tantric teachings.

In interdependency, emptiness means dependent origination and dependent origination means emptiness. The more you understand this, the more your mind will expand to see how appearances and emptiness arise together.

When we see the unfailing nature of dependent origination, we won’t become attached to a seemingly concrete world. Consider the words, '… all modes of misapprehension fall apart’ – that is, when the mind sees the two (appearances and emptiness) – that is seeing,  ‘… when they arise at once, not each in turn but both together,’ even though it is said that only the holy Buddhas have such abilities, to enter the path we need to have corresponding reasons. In the illusory Dharmas, we should see everything like a net, like illusions and like dreams. All things lack any slightest intrinsic nature. When we engage in actions, our attachments and aversions still arise sometimes. At those moments, if we think that all things lack the slightest intrinsic nature and we see the interdependency, then ‘certainty is born and all modes of misapprehension fall apart.’ So, think of all things lacking the slightest intrinsic nature - that is when ‘discernment of the view has reached perfection.’

There are teachings on emptiness in sutra and tantra. In the unmistaken interdependency, all existence is illusional, right? There are teachings about phenomena where appearance and reality are at odds and they are illusional. The relative truth is considered impure; it is illusional and not pure. But in tantra, when the realization of emptiness and bodhicitta increase and when the two are in union, relative truth becomes pure.

13. "When you know that appearances dispel the extreme of existence, while the extreme of nothingness is eliminated by emptiness, and you also come to know how emptiness arises as cause and effect, then you will be immune to any view entailing clinging to extremes."

We need to understand what it means by emptiness is dependent origination and dependent origination is emptiness. The word for interdependency in Tibetan is ‘ten-jung’. The first word ‘ten’ already ascertains non-existence. The word ‘jung’ ascertains existence.

For example, in the Heart Sutra, ‘Form is empty’ is easy to understand. But 'Emptiness is form' is hard to grasp without a solid understanding. Without applying the object to the mind, it is difficult to understand.

Upon seeing emptiness, one sees all things appear and exist. Anything can come into being; everything is possible. Whether pure or impure, all existence can come about in emptiness. We need to understand it. When we understand it, no matter how mistaken our view is, we will never become non-existent. Suchness, sameness, equality of samsara, equality of nirvana and samsara, the sameness between Buddhas and sentient beings – when we attain such precious views we will not be mistaken.

14. When, in this way, you have correctly understood the key points of the three principal aspects of the path, withdraw to solitude, dear son, strengthen your diligence, and swiftly accomplish the ultimate and lasting aim.

To sum up, it advises practicing and meditating on renunciation, bodhicitta and the correct view. It advises withdrawing to solitude and strengthening our diligence. Even if we are not able to physically withdraw to solitude, it would be wonderful if we could do so with our minds.

In our mind, we should see samsara devoid of essence, no matter how precious our wealth and enjoyment are. With the renunciation, bodhicitta and the correct view we generate, we will become phenomenal warriors with exceptional courage and tremendous wealth. In this life and the next, even during the bardo, both we and others can attain beneficial and lasting happiness. The source of such happiness is bodhicitta and emptiness. Therefore, believe and take refuge in these two, practice these two – they are reliable and absolutely trustworthy!

So, they have told me to talk for an hour but I have talked for two hours. This is not just an oral transmission. Being able to encounter and explain this text is extremely precious. I am really happy. We don’t have much time. I also don’t know how to teach it. However, we are so fortunate just to encounter it. Let us dedicate our merit to the long life of all holy beings, especially His Holiness, the happiness of all sentient beings and the ending of warfare and famine in the world.

To the staff of Kyabje Zopa Rinpoche’s center who have worked on this event – may you continue to actualize the Lama’s words as you have in the past. Practice well. May your dedicated efforts in practicing and implementing the Lama’s teachings be successful. For those who hold, manage and develop the center for Dharma, I pray for your success. To all the staff and volunteers at the center, I wish you auspiciousness and success. Tashi Delek!