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that it is possible for the defilements to be removed from the basic mind, dissolution arises from this subtlest level of physical reality.
not that there is some kind of original, pure state that later became pol- Here we are talking about a perceptible and tangible world of physi-
luted by defilements. In fact, just as the continuum of our consciousness cal reality that we can directly experience. Of course, in this world of
is without beginning, our delusions are also without beginning. As long everyday concrete reality, there will be forces that undermine its existence.
as the continuum of consciousness has existed, so too has there been the The subtle level of physical reality, however, is regarded as something that
continuum of delusion the perception of inherent existence. The seeds is continuous without beginning or end. From the Buddhist point of
44 ILLUMINATING THE PATH TO ENLIGHTENMENT FEATURES OF THE LAM-RIM TEACHINGS 45
view, there is nothing that can bring an end to the actual continuum of Question. Your Holiness, you spoke of monasteries like Vikramashila,
the subtle level of reality. where there was a strict code of ethics and where even highly realized
Similarly, there are various manifestations of consciousness. These masters could be expelled for breaking a vow. Today, certain rinpoches
include the grosser levels of thought, emotion and sensory experience, and high-level masters have been involved in different types of scandals.
whose existence is contingent upon a certain physical reality, such as How come the code of ethics is different today?
environment and time. But the basic continuum of consciousness from
which these grosser levels of mind arise has neither beginning nor end; His Holiness. One thing that needs to be clearly understood is that the
the continuum of the basic mind remains, and nothing can terminate it. individuals to whom you refer are no longer in the monastic order.
If defilements had a beginning, the question would arise, where did People who have broken their vows, particularly one of the four cardi-
they come from? In the same way, Buddhism does not posit a beginning to nal rules falsely proclaiming spiritual realizations, committing murder,
consciousness itself, because to do so raises more questions about what led stealing, and engaging in sexual intercourse will automatically be
to its creation. As to the question why there is no beginning of conscious- expelled from the monastery. They will be expelled even if there are
ness, one can argue for this on the basis of its ever-present continuum. The strong grounds for suspicion that they have broken their vows. This
real argument, however, stems from a process of elimination, because if we applies today as much as it did in the past. However, some of those who
posit a beginning of consciousness, what kind of beginning could it be and have broken their vows still find very skillful and devious means of
what could have caused it? Arguing for a beginning of consciousness under- retaining some kind of dignity and stature.
mines the fundamental Buddhist belief in the law of causality. I always remind monks and nuns, therefore, that the moment they
In some Buddhist texts, however, we find references to the Buddha have transgressed their vinaya vows, they should no longer wear their
Samantabhadra the ever-good and ever-pure primordial Buddha. But monastic robes. This applies equally to members of all four schools of
here we have to understand the concept of primordiality in relation to indi- Tibetan Buddhism: Nyingma, Sakya, Kagyü and Geluk. Within the
vidual contexts. In this understanding, the fundamental innate mind of Tibetan tradition, however, there are two institutions of practitioners
clear light is seen as the original source of the macroscopic world of our the monastic institution of practitioners with monastic vows and the
experience. When the Vajrayana literature describes this evolution process, institution of lay practitioners, who wear different colored robes, don t
for example, it speaks of a reverse cycle and a forward cycle. shave their heads and have taken only lay precepts, or pratimoksha vows.
In both cases, the world of diverse consciousness and mental activ-
ity arises from a subtler level of clear light, which then goes through
what is known as the three stages of appearance. Through this process,
there is an understanding that everything arises from this basic nature of
clear light mind and is then dissolved into it. So again, our understand-
ing is that this originality is in the context of individual instances, not
some kind of universal beginning.
3
RELYING ON A SPIRITUAL TEACHER
THE QUALITIES OF A TEACHER
Lines of Experience: Verse 8
Although (there is much merit to be gained from)
reciting or hearing even once this manner of text (writ-
ten by Atisha) that includes the essential points of all
scriptural pronouncements, you are certain to amass
even greater waves of beneficial collections from actu-
ally teaching and studying the sacred Dharma (con-
tained therein). Therefore, you should consider the
points (for doing this properly).
Lama Tsong Khapa s Lines of Experience is a key to the connections and
relationships between all the various scriptural texts. Verse 8 presents
how the teacher should teach and how the students should listen, so that
both teaching and listening are successful and effective. It is very impor-
tant that the teacher has the right motivation and attitude. If the teacher
is motivated by mundane aspirations, such as wanting to be known as a
great scholar, to attract money or other material offerings or to bring
people under his or her influence, then that teacher s motivation is cer-
tainly polluted.
It is very important that a teacher s motivation for teaching be the
48 ILLUMINATING THE PATH TO ENLIGHTENMENT RELYING ON A SPIRITUAL TEACHER 49
pure, altruistic aspiration to be of service and benefit to others. the Tibetan teacher said, Oh, it doesn t matter. You can say stuff like
According to traditional Tibetan teachings, not only should a teacher that. This is wrong; it s very important for teachers to be careful.
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