{GD}

Shantideva’s Bodhisattvacharyavatara

Chapter: Prologue

Meaning of the title {hl. 1; no. 1.;}

19 February 2013

Translator’s prostration {hl. 1; no. 2.;}

Meaning of the text {hl. 1; no. 3.;}

The preparatory actions for explaining the stages of the Mahayana path {hl. 2; no. 3.1.;}

Homage {hl. 3; no. 3.1.1.;}

The purpose of paying homage {hl. 4; no. 3.1.1.1.;}

Summary {hl. 4; no. 3.1.1.2.;}

Actual meaning of the words {hl. 4; no. 3.1.1.3.;}

26 February 2013

Pledge of composition {hl. 3; no. 1.2.;}

Identifying the subject {hl. 4; no. 1.2.1.;}

Rejecting the fault of self-creation {hl. 4; no. 1.2.2.;}

Rejecting repetition {hl. 4; no. 1.2.3.;}

Identifying the four, purpose and so forth {hl. 4; no. 1.2.4;}

Humility and joy in composition {hl. 3; no. 1.3;}

Humility and not written primarily for the purpose of others {hl. 4; no. 1.3.1.;}

The reason for joyful composition {hl. 4; no. 1.3.2.;}

Expressing that it becomes meaningful for others of the same fortune {hl. 4; no. 1.3.3.;}

5 March 2013

The actual explanation of the stages of the path {hl. 2; no. 2.;}

Exhortation to take the essence of the basis with its freedoms and endowments {hl. 3; no. 2.1.;}

12 March 2013 (d)

19 March 2013 (t)

26 March 2013

The method for taking the essence {hl. 3; no. 2.2.;}

The general presentation {hl. 4; no. 2.2.1.;}

2 April 2013

Explanation of the Individual Meanings {hl. 4; no.2.2.1.;}

Chapter 1: Contemplating the benefits of the mind of enlightenment

Explaining the text of the chapter {hl. 1; no.1.;}

The advice that is suitable to abandon negativity and to accomplish virtue {hl. 2; no.1.1.;}

Contemplating extensively the benefits of bodhicitta {hl. 2; no.2.;}

Explaining the benefits of bodhicitta {hl. 3; no.2.1.;}

It has the power to destroy all negativity and accomplish all virtues {hl. 4; no.2.1.1.;}

Destroying great negativity {hl. 5; no.2.1.1.1.;}

9 April 2013

It can accomplish supreme happiness {hl. 5; no.2.1.1.2.;}

It can accomplish one’s wishes {hl. 5; no.2.1.1.3.;}

One will become special in name and meaning {hl. 4; no.2.1.2.;}

Explaining the benefits with analogies {hl. 4; no.2.1.3;}

Analogy showing how the lesser becomes supreme {hl. 5; no.2.1.3.1.;}

Analogy showing its rarity and preciousness {hl. 5; no.2.1.3.2.;}

16 April 2013

Analogy showing the unending and increasing result {hl. 5; no.2.1.3.3.;}

Analogy showing its ability to rescue us from great danger {hl. 5; no.2.1.3.4.;}

Analogy showing how it destroys negativity effortlessly {hl. 5; no.2.1.3.5.;}

How the benefits are explained in the sutras {hl. 5; no.2.1.3.6.;}

23 April 2013 (d)

30 April 2013 (t)

7 May 2013

Identifying the nature of bodhicitta {hl. 3; no.2.2.;}

Divisions by nature {hl. 4; no.2.2.1.;}

Explaining the divisions with an example {hl. 4; no.2.2.2.;}

Explaining the difference in the benefits of the wishing and engaging minds {hl. 4; no.2.2.3.;}

The benefits of the wishing mind {hl. 5; no.2.2.3.1.;}

14 May 2013

The benefits of the engaging mind {hl. 5; no.2.2.3.2.;}

The reason for these benefits arising {hl. 3; no.2.3.;}

Stating the quotation {hl. 4; no.2.3.1.;}

Establishing it with reasoning {hl. 4; no.2.3.2.;}

The validity of the benefits of the wishing mind {hl. 5; no.2.3.2.1.;}

Great benefit because of the infinite applications for virtue {hl. 8; no.2.3.2.1.1.;}

21 May 2013

There is no other superior intent to benefit than that {hl. 8; no.2.3.2.1.2.;}

Sentient beings do not generate such a concern even for their own purpose {hl. 8; no.2.3.2.1.3.;}

Praising it as a summary {hl. 8; no.2.3.2.1.4.;}

The validity of the engaging mind {hl. 5; no.2.3.2.2.;}

Actual {hl. 8; no.2.3.2.2.1.;}

Its validity {hl. 8; no.2.3.2.2.2.;}

28 May 2013

Clearing away doubt {hl. 8; no.2.3.2.2.3.;}

Praising the person who has generated such a mind {hl. 3; no.2.4.;}

Suitable for praise because of helping, out of compassion, without being asked {hl. 4; no.2.4.1.;}

25 June 2013

If even small benefit is praiseworthy then achieving all happiness and benefit is even more praiseworthy {hl. 4; no.2.4.2.;}

Praiseworthy because of becoming the supreme field {hl. 4; no.2.4.3.;}

The reason why it is unsuitable to be even a little disrespectful to a bodhisattva {hl. 7; no.2.4.3.1.;}

The reason why it is suitable to meditate on faith {hl. 7; no.2.4.3.2.;}

They are worthy of praise and going for refuge {hl. 7; no.2.4.3.3.;}

The title of the chapter {hl. 1; no. II.;}

Chapter 2: Purifying negativities

2 July 2013

Explaining the text of the chapter {hl. 1; no. I.;}

Offerings {hl. 2; no. 1.;}

The need to make offerings {hl. 4; no. 1.1;}

The actual practice of offering {hl. 4; no. 1.2.;}

Offering substances that are not owned {hl. 5; no. 1.2.1.;}

Offering substances {hl. 6; no. 1.2.1.1.;}

9 July 2013

The way of offering {hl. 6; no. 1.2.1.2.;}

The reason for offering substances that are not owned {hl. 6; no. 1.2.1.3.;}

Offering one's body {hl. 5; no. 1.2.2.;}

Offerings that are emanated {hl. 5; no. 1.2.3.;}

The common offerings {hl. 6; no. 1.2.3.1;}

Bath {hl. 7; no. 1.2.3.1.1.;}

Bathing house {hl. 12; no. 1.2.3.1.1.1.;}

Way of bathing {hl. 12; no. 1.2.3.1.1.2.;}

Drying the body {hl. 12; no. 1.2.3.1.1.3.;}

Clothes {hl. 7; no. 1.2.3.1.2.;}

Ornaments {hl. 7; no. 1.2.3.1.3.;}

16 July 2013

Scents/Perfumed balms {hl. 7; no. 1.2.3.1.4.;}

Flowers {hl. 7; no. 1.2.3.1.5.;}

Incense {hl. 7; no. 1.2.3.1.6.;}

Food {hl. 7; no. 1.2.3.1.7.;}

Light {hl. 7; no. 1.2.3.1.8.;}

Crystal palace {hl. 7; no. 1.2.3.1.9.;}

Parasols {hl. 7; no. 1.2.3.1.10.;}

Instruments {hl. 7; no. 1.2.3.1.11.;}

The blessing that they may be continually in the aspect of offering {hl. 7; no. 1.2.3.1.12.;}

Unequalled or unsurpassed [peerless] offerings {hl. 6; no. 1.2.3.2.;}

23 July 2013

Prostration {hl. 2; no. 2.;}

Verbal praise {hl. 4; no. 2.1.;}

Physical homage {hl. 4; no. 2.2.;}

To the Triple Gem {hl. 5; no. 2.2.1.;}

To the basis for generating bodhicitta {hl. 5; no. 2.2.2.;}

To abbots, preceptors and so forth {hl. 5; no. 2.2.3.;}

30 July 2013

Refuge {hl. 2; no. 3.;}

6 August 2013 (d)

13 August 2013 (t)

20 August 2013

Confessing with the four complete powers {hl. 2; no. 4.;}

General presentation {hl. 3; no. 4.1.;}

The individual meaning {hl. 3; no. 4.2.;}

The power of thorough repudiation {hl. 4; no. 4.2.1.;}

Generating regret by analysing the way one created negativity {hl. 6; no. 4.2.1.1.;}

Making requests to the object of confession {hl. 7; no. 4.2.1.1.1.;}

27 August 2013

General confession from the point of view of time, cause, aspect etc. {hl. 7; no. 4.2.1.1.2.;}

Confessing heavy negativity created with regard to special objects {hl. 7; no. 4.2.1.1.3.;}

Confessing with regret generated by contemplating the undesired results of non-virtue {hl. 7; no. 4.2.1.1.4.;}

3 September 2013

Meditating on regret by fearing death with negativity and going for refuge {hl. 6; no. 4.2.1.2.;}

10 September 2013

Meditating on regret by considering elaborately the way one meaninglessly generate negativity {hl. 6; no. 4.2.1.3.;}

Regret for having created negativity for friends, relatives, body and possessions, not knowing that they are unreliable {hl. 7; no. 4.2.1.3.1.;}

An example of how they become a mere object of memory at the time of death {hl. 7; no. 4.2.1.3.2.;}

Regretting having generated negativity for them by directly seeing their unreliability now {hl. 7; no. 4.2.1.3.3.;}

Regretting having generated negativity, by not realising the uncertainty of the time of one’s death. {hl. 7; no. 4.2.1.3.4.;}

Considering the way negativity is frightful {hl. 6; no. 4.2.1.4.;}

Since nothing can be added to life and it runs out continuously one will die, and if one were to die with negativity, it is fearful {hl. 7; no. 4.2.1.4.1.;}

17 September 2013 (d)

24 September 2013 (t)

1 October 2013

If one does not purify negativity, then one must experience suffering even in this life {hl. 7; no. 4.2.1.4.2.;}

If one does not purify one’s negativities, then one’s friends and relatives cannot rescue us from the suffering of the life-force being cut {hl. 8; no. 4.2.1.4.2.1.;}

It is fearful because of not having created merit {hl. 8; no. 4.2.1.4.2.2.;}

One will be overcome by regret {hl. 8; no. 4.2.1.4.2.3.;}

The reason why it is so fearful {hl. 7; no. 4.2.1.4.3.;}

The way one will be overwhelmed by suffering later {hl. 7; no. 4.2.1.4.4.;}

8 October 2013

The power of the base {hl. 4; no. 4.2.2.;}

Relying on the refuge of the three jewels, starting right now {hl. 6; no. 4.2.2.1.;}

Relying on the powerful prayers of the children of the conquerors {hl. 6; no. 4.2.2.2.;}

Having gone for refuge, practicing according to the advice {hl. 6; no. 4.2.2.3.;}

15 October 2013

The power of thorough application of the antidote {hl. 4; no. 4.2.3.;}

The reason why it is appropriate to purify negativity {hl. 6; no. 4.2.3.1.;}

Showing by example of sickness why it is necessary to purify soon {hl. 7; no. 4.2.3.1.1.;}

Stating the meaning of the example {hl. 8; no. 4.2.3.1.1.1.;}

The sickness of the three poisons has many shortcomings and the medicine to destroy it is rare {hl. 8; no. 4.2.3.1.1.2.;}

It is appropriate to practice in accordance with the advice of the supreme physician {hl. 8; no. 4.2.3.1.1.3.;}

22 October 2013

Showing the necessity to relate it to the example of the abyss {hl. 7; no. 4.2.3.1.2.;}

Why it is appropriate to purify soon {hl. 6; no. 4.2.3.2.;}

Strive in the antidote to the afflictions starting today {hl. 7; no. 4.2.3.2.1.;}

It is unsuitable to be lazy in meditating on the path, because there is no reason to be unafraid of suffering {hl. 7; no. 4.2.3.2.2.;}

The power of not reversing into the fault again {hl. 4; no. 4.2.4.;}

Restraining oneself henceforth because of regretting the negativity {hl. 5; no. 4.2.4.1.;}

Purifying meaningless negativity {hl.6; no. 4.2.4.1.1.;}

It is unsuitable to be attached because possessions are unreliable {hl. 7; no. 4.2.4.1.1.1.;}

It is unsuitable to be attached to friends and so forth {hl. 7; no. 4.2.4.1.1.2.;}

29 October 2013 (d)

5 November 2013

Striving day and night to be liberated from negativity {hl. 6; no. 4.2.4.1.2.;}

Confessing what one did before {hl. 5; no. 4.2.4.2.;}

What one has to confess {hl. 6; no. 4.2.4.2.1.;}

The way of confessing {hl. 6; no. 4.2.4.2.1.;}

Making a promise to refrain from negativity after having requested attention {hl. 6; no. 4.2.4.3.;}

The title of the chapter {hl. 1; no. 2.;}

Chapter 3: Taking the mind of enlightenment

12 November 2013

Explaining the text of the chapter {hl. 1; no. I;}

Preparation {hl. 2; no. 1.;}

Rejoicing in virtue {hl. 4; no. 1.1.;}

Rejoicing in the virtues that are the causes of higher status, and in their effects {hl. 5; no. 1.1.1.;}

Rejoicing in the virtues that are the causes of mere liberation, and in their effects {hl. 5; no. 1.1.2.;}

Rejoicing in the causes of highest enlightenment, and in their effects {hl. 5; no. 1.1.3.;}

19 November 2013

Requesting to turn the wheel of Dharma {hl. 4; no. 1.2.;}

Requesting not to pass beyond sorrow {hl. 4; no. 1.3.;}

Dedicating virtues {hl. 4; no. 1.4.;}

General dedication {hl. 5; no. 1.4.1.;}

Dedication for the sick {hl. 5; no. 1.4.2.;}

Dedication to alleviate hunger and thirst {hl. 5; no. 1.4.3.;}

Dedication for the fulfilment of all wishes {hl. 5; no. 1.4.4.;}

An auxiliary of the perfection of generosity: training in the thought of giving away one’s body, possessions and roots of virtue {hl. 4; no. 1.5.;}

Training in the thought of giving away one’s body, possessions and roots of virtue {hl. 5; no. 1.5.1.;}

The way of giving {hl. 6; no. 1.5.1.1.;}

26 November 2013

The reason one should definitely give. {hl. 6; no. 1.5.1.2.;}

By giving up attachment to everything and offering one goes beyond misery, or sorrow {hl. 7; no. 1.5.1.2.1.;}

Making offerings to sentient beings is appropriate as they are the supreme field for generosity {hl. 7; no. 1.5.1.2.2.;}

How to practice after the offering {hl. 6; no. 1.5.1.3.;}

Henceforth I give up the idea of having control over my body {hl. 7; no. 1.5.1.3.1.;}

Explaining the meaning of this extensively {hl. 7; no. 1.5.1.3.2.;}

Relating it to suitable action {hl. 7; no. 1.5.1.3.3.;}

Dedicating it to be the source of inexhaustible virtue {hl. 5; no. 1.5.2.;}

Dedicating it to be only the cause of welfare of others {hl. 6; no. 1.5.2.1.;}

Dedicating the thought as the cause for inexhaustibility {hl. 6; no. 1.5.2.2.;}

Dedicating the action as the cause for inexhaustibility {hl. 6; no. 1.5.2.3.;}

Dedicating it to be the cause of enjoyment {hl. 5; no. 1.5.3.;}

Dedicating oneself to become the cause of necessities {hl. 6; no. 1.5.3.1.;}

3 December 2013

Dedicating for expansive time and actions {hl. 6; no. 1.5.3.2.;}

Dedicating for uninterrupted continuum of object and time {hl. 6; no. 1.5.3.3.;}

Actual {hl. 2; no. 2.;}

Conclusion {hl. 2; no. 3.;}

Rejoicing oneself {hl. 3; no. 3.1;}

Achieving one’s own purpose {hl. 4; no. 3.1.1;}

Rejoicing by uplifting the mind. {hl. 6; no. 3.1.1.1.;}

10 December 2013

11 February 2014

Meditating on conscientiousness after having found such a mind {hl. 6; no. 3.1.1.2.;}

Generating joy because of having found a mind that is difficult to find {hl. 6; no. 3.1.1.3.;}

18 February 2014

Achieving the purpose of others {hl. 4; no. 3.1.2.;}

It can eliminate the sufferings of sentient beings {hl. 5; no. 3.1.2.1;}

It can destroy the lord of death {hl. 6; no. 3.1.2.1.1.;}

It destroys poverty {hl. 6; no. 3.1.2.1.2.;}

It destroys sickness {hl. 6; no. 3.1.2.1.3.;}

It destroys the suffering of existence in general {hl. 6; no. 3.1.2.1.4.;}

It destroys specifically the sufferings of the lower realms {hl. 6; no. 3.1.2.1.5.;}

It can eliminate its cause {hl. 5; no. 3.1.2.2.;}

Eliminating afflictive obscurations {hl. 6; no. 3.1.2.2.1.;}

Eliminating the obscurations to knowledge {hl. 6; no. 3.1.2.2.2.;}

25 February 2014

It can achieve all benefit and happiness {hl. 5; no. 3.1.2.3.;}

Achieving all benefit {hl. 6; no. 3.1.2.3.1.;}

Achieving every happiness {hl. 6; no. 3.1.2.3.2.;}

The name of the chapter {hl. 1; no. II.;}

Chapter 4: Applying conscientiousness

Explaining the text of the chapter {hl. 1; no. ?;}

Short explanation of the way to meditate on conscientiousness {hl. 3; no. 1.; v1}

4 March 2014

Explaining it extensively {hl. 3; no. 2.;}

Meditating on conscientiousness for bodhicitta {hl. 4; no. 2.1.;}

The reason why it is unsuitable to give up bodhicitta {hl. 5; no. 2.1.1., v2-3;}

The fault of giving it up {hl. 5; no. 2.1.2.;}

The fault of going to the lower realms {hl. 6; no. 2.1.2.1.;}

The reason for going to the lower realms {hl. 7; no. 2.1.2.1.1.;}

Stating supporting evidence {hl. 7; no. 2.1.2.1.2, v5-6;}

Refuting Objections {hl. 7; no. 2.1.2.1.3, v7;}

11 March 2014

One will degenerate from the welfare of others {hl. 6; no. 2.1.2.2.;}

If one’s bodhicitta degenerates, then it is a heavy downfall and one’s work for the welfare of others will degenerate {hl. 7; no. 2.1.2.2.1, v8;}

Even if one obstructs the virtue of another bodhisattva, it is similar to that and one will go to the lower realms {hl. 7; no. 2.1.2.2.2, v9;}

The reason why this is so {hl. 7; no. 2.1.2.2.3;}

One will become far from attaining a ground {hl. 6; no. 2.1.2.3;}

Being conscientious in the trainings {hl. 4; no. 2.2.;}

Conscientiously abandoning faults {hl. 5; no. 2.2.1.;}

If one does not abandon negativity and downfalls one will stay in the lower realms {hl. 6; no. 2.2.1.1;}

The buddhas and bodhisattvas will remain impartial {hl. 6; no. 2.2.1.2.;}

18 March 2014

The freedoms and endowments will be difficult to find {hl. 6; no. 2.2.1.3.;}

If bodhicitta degenerates, the freedoms and endowments with the condition of four wheels are difficult to find {hl. 7; no. 2.2.1.3.1;}

Although attaining one, as it disintegrates quickly make an effort {hl. 7; no. 2.2.1.3.1;}

If reborn in the lower realms one has no opportunity to generate virtue {hl. 6; no. 2.2.1.4;}

There is no opportunity for virtue in the lower realms {hl. 7; no. 2.2.1.4.1;}

25 March 2014

If one does not strive while in the happy realms one will be confused in the lower realms concerning what is to be practised and abandoned {hl. 7; no. 2.2.1.4.2.;}

It is extremely difficult to be liberated from the lower realms {hl. 7; no. 2.2.1.4.3;}

Why it is difficult to find freedoms and endowments {hl. 6; no. 2.2.1.5;}

Conscientiously meditating on virtue {hl. 5; no. 2.2.2.;}

It is appropriate to strive in abandoning the infinite negativity accumulated previously {hl. 6; no. 2.2.2.1;}

1 April 2014

Why a single suffering in the lower realm exhausts that karma, but does not exhaust the karma of the lower realm {hl. 6; no. 2.2.2.2.;}

Why it is appropriate to strive in the antidote to negativity {hl. 6; no. 2.2.2.3.;}

If one does not strive in virtue upon having obtained the freedoms and endowments, then one is deceiving oneself {hl. 7; no. 2.2.2.3.1;}

One will experience suffering in this life {hl. 7; no. 2.2.2.3.2;}

Later one will be tormented by the sufferings of the lower realms {hl. 7; no. 2.2.2.3.3;}

Why it is appropriate to abandon negativity and practise virtue {hl. 7; no. 2.2.2.3.4;}

Having wasted the freedoms and endowments, if one goes to the lower realms again, then one resembles something mindless {hl. 8; no. 2.2.2.3.4.1.;}

It is appropriate to contemplate the cause of ignorance {hl. 8; no. 2.2.2.3.4.2.;}

8 April 2014

Conscientiously abandoning the afflictions {hl. 5; no. 2.2.3.;}

Contemplating the faults of the afflictions {hl. 6; no. 2.2.3.1;}

Contemplating how the afflictions harm oneself {hl. 7; no. 2.2.3.1.1;}

They take away our freedom {hl. 8; no. 2.2.3.1.1.1;}

They generate boundless suffering {hl. 8; no. 2.2.3.1.1.2;}

15 April 2014

They harm over an infinite amount of time {hl. 8; no. 2.2.3.1.1.3.;}

The reason why it is unsuitable to befriend the afflictions {hl. 8; no. 2.2.3.1.1.4;}

How it is unsuitable to meditate on patience for the afflictions {hl. 7; no. 2.2.3.1.2.;}

Contemplating how they harm the mind {hl. 8; no. 2.2.3.1.2.1.;}

22 April 2014 (d)

29 April 2014 (t)

6 May 2014

Contemplating how they harm the body {hl. 8; no. 2.2.3.1.2.2;}

Generating courage to destroy them {hl. 7; no. 2.2.3.1.3;}

How it is unsuitable to tire of the difficulty of abandoning the afflictions {hl. 6; no. 2.2.3.2.;}

Donning the armour that will enable one to destroy the afflictions, it is unsuitable to tire of the difficulties {hl. 7; no. 2.2.3.2.1;}

The benefits of striving to destroy the afflictions {hl. 7; no. 2.2.3.2.2;}

Being the cause for one's welfare austerities are suitable to bear {hl. 8; no. 2.2.3.2.2.1;}

13 May 2014

Why one needs to complete the earlier given promise {hl. 8; no. 2.2.3.2.2.3.;}

It is appropriate to strive in the trainings that destroy the afflictions {hl. 7; no. 2.2.3.2.3.;}

Strive in the antidote to the afflictions {hl. 8; no. 2.2.3.2.3.1;}

Strive to never let the mind fall under the control of the afflictions {hl. 8; no. 2.2.3.2.3.2;}

Meditating on the joy knowing that if one makes an effort it is possible to abandon the afflictions. {hl. 6; no. 2.2.3.3.;}

Once the afflictions are expelled from one's continuum they have no other basis on which to abide {hl. 7; no. 2.2.3.3.1;}

20 May 2014

If one makes an effort, they can be abandoned because they arise from a mistaken cause {hl. 7; no. 2.2.3.3.2.;}

If they are abandoned from the root, there are no other bases to abide. Thus they are suitable to abandon {hl. 7; no. 2.2.3.3.3;}

Summary {hl. 3; no. 3.;}

The name of the chapter {hl. 1; no. B.;}

27 May 2014

3 June 2014

Chapter 5: Explaining the way of training in morality by relating it to introspection and mindfulness, the methods for keeping virtuous dharmas pure

Explaining the text of the chapter {hl. 1; no. I.;}

Explaining extensively how to practice {hl. 2; no. 1.;}

Guarding the mind as a method for guarding the training {hl. 3; no. 1.1;}

By protecting the mind all will be protected. {hl. 4; no. 1.1.1;}

Showing in brief the necessity of protecting one’s mind {hl. 5; no. 1.1.1.1.;}

The fault of degenerating the mind {hl. 5; no. 1.1.1.2.;}

The benefits of protecting the mind {hl. 5; no. 1.1.1.3.;}

In brief {hl. 6; no. 1.1.1.3.1;}

Extensive {hl. 6; no. 1.1.1.3.2;}

The reason for this {hl. 4; no. 1.1.1.2.;}

Faults depend on the mind {hl. 5; no. 1.1.1.2.1.;}

Quotes {hl. 6; no. 1.1.1.2.1.1.;}

Reason {hl. 6; no. 1.1.1.2.1.2.;}

Summary {hl. 6; no. 1.1.1.2.1.3.;}

10 June 2014

Qualities depend on the mind {hl. 5; no. 1.1.1.2.2.;}

Generosity depends on the mind {hl. 6; no. 1.1.1.2.2.1.;}

Completing the perfection of generosity does not depend on eliminating the poverty of all migrators {hl. 7; no. 1.1.1.2.2.1.1.;}

It is perfected through the acquaintance with the mind of giving {hl. 7; no. 1.1.1.2.2.1.2.;}

Morality depends on the mind {hl. 6; no. 1.1.1.2.2.2.;}

Completing the perfection of morality does not depend on the absence of sentient beings that one could kill and so forth. {hl. 7; no. 1.1.1.2.2.2.1.;}

It is completed by acquainting the mind of abandoning {hl. 7; no. 1.1.1.2.2.2.2.;}

Patience depends on the mind {hl. 6; no. 1.1.1.2.2.3.;}

Meaning The verse reads: {hl. 7; no. 1.1.1.2.2.3.1.;}

The example {hl. 7; no. 1.1.1.2.2.3.2.;}

Relating the meaning and the example {hl. 7; no. 1.1.1.2.2.3.3.;}

Enthusiasm depends on the mind {hl. 6; no. 1.1.1.2.2.4.;}

Mental stabilisation depends on the mind {hl. 6; no. 1.1.1.2.2.5.;}

Wisdom depends on the mind {hl. 6; no. 1.1.1.2.2.6.;}

17 June 2014

Striving in guarding the mind {1.1.3. } {hl. 4; no. c.;}

Showing {hl. 5; no. 1.1.3.1.;}

Explaining {hl. 5; no. 1.1.3.2.;}

The way of guarding the mind {hl. 6; no. 1.1.3.2.1.;}

The reason why it is necessary to guard the mind {hl. 6; no. 1.1.3.2.2.;}

The benefits of guarding it {hl. 6; no. 1.1.3.2.3.;}

Generating mindfulness to guard the mind wholeheartedly {hl. 6; no. 1.1.3.2.4.;}

Guarding mindfulness and introspection, which are the methods for guarding the mind {hl. 3; no. 1.2.;}

Showing {hl. 4; no. 1.2.1;}

Explaining {hl. 4; no. 1.2.2.;}

The faults of lacking introspection {hl. 5; no. 1.2.2.1.;}

Any action devoid of introspection lacks power {hl. 6; no. 1.2.2.1.1.;}

24 June 2014

One does not generate pure wisdom {hl. 6; no. 1.2.2.1.2.;}

One does not generate pure morality {hl. 6; no. 1.2.2.1.3;}

Earlier accumulated virtue is destroyed {hl. 6; no. 1.2.2.1.4;}

It obstructs the achievement of virtue not accumulated earlier {hl. 6; no. 1.2.2.1.5;}

Guarding mindfulness as the method for guarding introspection {hl. 5; no. 1.2.2.2;}

Showing {hl. 6; no. 1.2.2.2.1;}

Explaining {hl. 6; no. 1.2.2.2.2;}

Relying on the outer condition of a virtuous friend {hl. 7; no. 1.2.2.2.2.1;}

How to generate the inner condition of correct mental application {hl. 7; no. 1.2.2.2.2.2;}

1 July 2014

How to generate the inner conditions of mindfulness and introspection {hl. 7; no. 1.2.2.2.2.3.;}

How to generate mindfulness {hl. 8; no. 1.2.2.2.2.3.1.;}

How to generate introspection from mindfulness {hl. 8; no. 1.2.2.2.2.3.2.;}

The practice of guarding the mind with mindfulness and introspection {hl. 3; no. 1.3.;}

Training in the morality of restraint {hl. 4; no. 1.3.1.;}

Striving to purify the actions of the three doors {hl. 5; no. 1.3.1.1.;}

Investigating the actions of body and speech {hl. 6; no. 1.3.1.1.1.;}

Investigating the motivation before a physical action {hl. 7; no. 1.3.1.1.1.1.;}

Advice related to looking and so forth {hl. 7; no. 1.3.1.1.1.2.;}

The general conduct of looking with the eyes {hl. 8; no. 1.3.1.1.1.2.1.;}

How to look when tired {hl. 8; no. 1.3.1.1.1.2.2.;}

How to act when another person comes close {hl. 8; no. 1.3.1.1.1.2.3.;}

How to act after one has rested {hl. 8; no. 1.3.1.1.1.2.4.;}

Relating it to other actions {hl. 7; no. 1.3.1.1.1.3.;}

8 July 2014

Investigating the action of abiding {hl. 7; no. 1.3.1.1.1.4.;}

Investigating the mind {hl. 6; no. 1.3.1.1.2.;}

Fastening the mind to the virtuous object {hl. 7; no. 1.3.1.1.2.1.;}

Analyse whether it is single-pointedly focused on virtue or not {hl. 7; no. 1.3.1.1.2.2.;}

Explaining the permitted and forbidden actions {hl. 6; no. 1.3.1.1.3.;}

Protecting the three doors from degeneration {hl. 5; no. 1.3.1.2.;}

Protecting the training of the body from degeneration {hl. 6; no. 1.3.1.2.1.;}

Not letting the body fall under the control of distractions {hl. 7; no. 1.3.1.2.1.1.;}

Abandon meaningless activities {hl. 7; no. 1.3.1.2.1.2.;}

Analysing the motivation at the time of the action {hl. 7; no. 1.3.1.2.1.3.;}

Showing {hl. 8; no. 1.3.1.2.1.3.1.;}

15 July 2014

Explaining {hl. 8; no. 1.3.1.2.1.3.2.;}

What to do when one wishes to generate afflictions {hl. 9; no. 1.3.1.2.1.3.2.1.;}

What to do at the time of mental excitement {hl. 9; no. 1.3.1.2.1.3.2.2.;}

What to do at the time of praise and so forth {hl. 9; no. 1.3.1.2.1.3.2.3.;}

What to do when one thinks about the welfare of others {hl. 9; no. 1.3.1.2.1.3.2.4.;}

What to do when one wishes to generate belligerence or despondency {hl. 9; no. 1.3.1.2.1.3.2.5.;}

Summary {hl. 8; no. 1.3.1.2.1.2.4.;}

22 July 2014

Protecting the training of the mind from degeneration {hl. 6; no. 1.3.1.2.2.;}

Protecting with the individual antidotes {hl. 7; no. 1.3.1.2.2.1.;}

The common antidote {hl. 7; no. 1.3.1.2.2.2.;}

The way of training in meditating on the antidote {hl. 7; no. 1.3.1.2.2.3.;}

29 July 2014 (d)

5 August 2014 (t)

12 August 2014

The way of training in the morality of accumulating virtuous dharmas {hl. 4; no. 1.3.2;}

Abandoning attachment to the body, which is the cause not to train in morality {hl. 5; no.1.3.2.1.;}

An example of why it is unsuitable to be attached to the body {hl. 6; no. 1.3.2.1.1.;}

Meditating on the impurity of the body {hl. 6; no. 2);}

Contemplating the lack of essence of the body {hl. 6; no. 1.3.1.1.3;}

If one separates the different parts of the body and analyses them one will not find any essence {hl. 7; no. 1.3.1.1.3.1;}

It is unsuitable to be attached to that without essence {hl. 7; no. 1.3.1.1.3.2;}

The reason why it is unsuitable to be attached to the body {hl. 6; no. 1.3.2.1.4.;}

19 August 2014

Because the body disintegrates quickly it is suitable to practice virtue {hl. 6; no. 1.3.2.1.5;}

A body that will soon be destroyed by death is suitable to be ordered to practice virtue {hl. 7; no. 1.3.2.1.5.1;}

An example of how it is inappropriate to do nothing and procrastinate due to grasping {hl. 7; no. 1.3.2.1.5.2;}

Having given a wage, one should get what one wants {hl. 7; no. 1.3.2.1.5.3;}

It is appropriate to work for sentient beings by adapting the recognition of a boat {hl. 7; no. 1.3.2.1.5.4;}

To be skilful in practising virtue {hl. 5; no. 1.3.2.2;}

Making ordinary actions beautiful {hl. 6; no. 1.3.2.2.1;}

How to act when meeting others {hl. 7; no. 1.3.2.2.1.1;}

How to handle one's possessions {hl. 7; no. 1.3.2.2.1.2;}

Always perform actions in a courteous manner {hl. 7; no. 1.3.2.2.1.3.;}

26 August 2014

Be skilled in interacting with others, free of misdeeds {hl. 6; no. 1.3.2.2.2.;}

How to act in relation to well-meant advice {hl. 7; no. 1.3.2.2.2.1;}

How to act in relation to speaking the truth {hl. 7; no. 1.3.2.2.2.2.;}

How to act in relation to creating merit {hl. 7; no. 1.3.2.2.2.3.;}

How to act when the qualities of others are praised {hl. 7; no. 1.3.2.2.2.4.;}

The benefit of making others happy {hl. 7; no. 1.3.2.2.2.5.;}

Being skilful in the actions of the three doors {hl. 6; no. 1.3.2.2.3.;}

How to act while one speaks {hl. 7; no. 1.2.2.3.1;}

How to act while one looks {hl. 7; no. 1.3.2.2.3.2.;}

2 September 2014

Relating oneself only to virtuous actions {hl. 7; no. 1.3.2.2.3.3.;}

Practising generosity to the special field of offering {hl. 8; no. 1.3.2.2.3.3.1.;}

Creating virtue out of one’s own power {hl. 8; no. 1.3.2.2.3.3.2.;}

Virtues are progressively superior, therefore think about the purpose before the action {hl. 8; no. 1.3.2.2.3.3.3.;}

Training in the morality that accomplishes the welfare of sentient beings {hl. 4; no. 1.3.3.;}

Diligence in the welfare of others {hl. 5; no. 1.3.3.1.;}

The action of gathering others without incurring a fault {hl. 5; no. 1.3.3.2.;}

Gathering with the mundane {hl. 6; no. 1.3.3.2.1.;}

The difference between offering food and not offering food {hl. 7; no. 1.3.3.2.1.1.;}

9 September 2014

Do not harm the body for small actions {hl. 7; no. 1.3.3.2.1.2.;}

Explaining the time and necessity for offering the body {hl. 7; no. 1.3.3.2.1.3.;}

Gathering with the Dharma {hl. 6; no. 1.3.3.2.2.;}

The physical behaviour of an audience that one should not teach {hl. 7; no. 1.3.3.2.2.1.;}

Analysing the distinction of the motivation of a vessel {hl. 7; no. 1.3.3.2.2.2.;}

Do not lead those with the wish for the great to the small {hl. 7; no. 1.3.3.2.2.3.;}

Protecting sentient beings ‘minds by training in the action of not incurring faults {hl. 5; no. 1.3.3.3.;}

Extensive explanation {hl. 6; no. 1.3.3.3.1.;}

Abandoning faulty behaviour that causes others to lose faith {hl. 7; no. 1.3.3.3.1.1.;}

How to act while showing the path {hl. 7; no. 1.3.3.3.1.2.;}

16 September 2014

How to engage in the action of sleeping {hl. 7; no. 1.3.3.3.1.3.;}

Summary {hl. 6; no. 1.3.3.3.2.;}

The method for perfecting the trainings {hl. 3; no. 1.4.;}

The extended explanation {hl. 4; no. 1.4.1.;}

The methods for purifying the training {hl. 5; no. 1.4.1.1.;}

Basis for training {hl. 5; no. 1.4.1.2.;}

The purpose of the trainings {hl. 5; no. 1.4.1.3.;}

Dedicating the virtue for the welfare of all sentient beings {hl. 6; no. 1.4.1.3.1.;}

Never give up the Mahayana spiritual friend and the training {hl. 6; no. 1.4.1.3.2.;}

The basis for engaging into listening and contemplating {hl. 5; no. 1.4.1.4.;}

Training in dependence on sutras {hl. 6; no. 1.4.1.4.1.;}

23 September 2014

The basis for engaging in listening and contemplating {hl. 6; no. 1.4.1.4;}

Training in dependence on sutras {hl. 7; no. 1.4.1.4.1.;}

Training in dependence on the commentaries {hl. 7; no. 1.4.1.4.2.;}

Concluding summary {hl. 4; no. 1.4.2.;}

Concluding summary showing that one has to practise the meaning and not just the words {hl. 2; no. 2.;}

Guard always with mindfulness and introspection {hl. 3; no. 2.1.;}

The actual meaning {hl. 3; no. 2.2.;}

The name of the chapter {hl. 1; no. II.;}

30 September 2014

Chapter 6: The way of training in patience

Explaining the text of the chapter {I, 30 September 2014} {hl. 1; no. A.;}

Meditating on patience earnestly by eliminating the obstacles to establishment and abiding {hl. 2; no. 1.;}

The faults of anger {hl. 4; no. 1.1;}

The unobservable faults {hl. 5; no. 1.1.1;}

Anger destroys one’s roots of virtue {hl. 6; no. 1.1.1.1;}

Discerning the faults of anger and the benefits of patience, make an effort to meditate on patience {hl. 6; no. 2);}

The observable faults {hl. 5; no. ii.;}

Anger takes away the opportunity for physical and mental wellbeing {hl. 6; no. 1);}

It turns away friends and so forth {hl. 6; no. 2);}

A summary of the faults {hl. 5; no. 1.1.3;}

The benefits of patience {hl. 4; no. 1.2;}

Bring to mind the method to establish patience {hl. 2; no. 2.;}

Eliminating the cause of anger {hl. 3; no. a.;}

7 October 2014

The nature of the cause, including the shortcomings {hl. 4; no. 2.1.1.;}

Advice to strive in the method to oppose anger {hl. 4; no. 2.1.2;}

The actual method to oppose anger {hl. 4; no. 2.1.3;}

It is unsuitable to generate mental unhappiness {hl. 6; no. 2.1.3.1;}

The reason for that {hl. 6; no. 2.1.3.2;}

Striving in abandoning anger after having analysed the cause for anger in detail {hl. 4; no. 2.1.4;}

Showing the general division of objects for generating anger {hl. 5; no. 2.1.4.1.;}

14 October 2014

Stopping anger at undesired actions {hl. 5; no. 2.1.4.2;}

Stopping anger at wrongdoings directed at oneself1 {hl. 7; no. 2.1.4.2.1;}

Tolerating the generation of suffering {hl. 8; no. 2.1.4.2.1.1;}

Meditating on the patience that tolerates suffering {hl. 9; no. 1.1;}

Contemplating that one is not beyond the nature of contaminated suffering {hl. 10; no. 1.1.1;}

Contemplating the benefits of meditating on suffering {hl. 10; no. 1.1.2;}

21 October 2014

Contemplating how they are not difficult once habituated {hl. 10; no. 1.1.3.;}

Extensive explanation {hl. 11; no. 1.1.3.1;}

It becomes easier with familiarisation {hl. 12; no. 1.1.3.1.1;}

Establishing this with an example {hl. 12; no. 1.1.3.1.2;}

The object to tolerate {hl. 12; no. 1.3.1.3.;}

An example of how, through familiarity, the strength of patience increases. {hl. 12; no. 1.3.1.4;}

28 October 2014

Summary {hl. 11; no. 1.1.3.2.;}

The benefits of striving to abandon afflictions {hl. 10; no. 1.1.4;}

Extensive explanation of the benefits of suffering {hl. 10; no. 1.1.5;}

4 November 2014

Meditating on the patience that definitely relies on the Dharma {hl. 9; no. 1.2.;}

Extensive {hl. 10; no. 1.2.1;}

Anger and those getting angry depend on causes and therefore lack independence {hl. 11; no. 1.2.1.1;}

Anger and the angry person are not independent {hl. 12; no. 1.2.1.1.1;}

The reason why it is unsuitable to be angry at an afflicted person {hl. 13; no. 1.2.1.1.1.1;}

Anger is not generated volitionally {hl. 13; no. 1.2.1.1.1.2;}

Since all faults are dependent on conditions, they lack independence {hl. 13; no. 1.2.1.1.1.3;}

Their causes and conditions are not independent {hl. 12; no. 1.2.1.1.2;}

Refuting the existence of independent causes {hl. 11; no. 1.2.1.2;}

Refuting the independent self and primary principle of the Enumerators {hl. 12; no. 1.2.1.2.1;}

11 November 2014

Refuting the generation of independent expressions by the principle {hl. 13; no. 1.2.1.2.1.1.;}

Refuting that the knowledge-being engages objects independently {hl. 13; no. 1.2.1.2.1.2;}

Refuting the independent self of the Logicians {hl. 12; no. 1.2.1.2.2;}

It is impossible for something permanent to produce a result {hl. 13; no. 1.2.1.2.2.1;}

It is impossible for such a self to depend on conditions {hl. 13; no. 1.2.1.2.2.2;}

Such a self cannot be related to conditions {hl. 13; no. 2.1.2.2.3;}

It is unsuitable to become angry upon understanding all beings to be like an emanation {hl. 12; no. 1.2.1.2.3;}

The need for reversing anger {hl. 11; no. 1.2.1.3;}

Summary {hl. 10; no. 1.2.2;}

18 November 2014 (d)

25 November 2014 (t)

2 December 2014

Meditating on the patience that does not think anything of harm {hl. 9; no.1.3;}

Bringing to mind the method of compassion {hl. 10; no. 1.3.1;}

Some harm themselves out of ignorance {hl. 11; no. 1.3.1.1;}

If they commit suicide due to ignorance, it is no great surprise that they harm others. {hl. 11; no. 1.3.1.2;}

It is suitable to be compassionate with that person {hl. 11; no. 1.3.1.3;}

Stopping the Cause of Anger {hl. 10; no. 1.3.2;}

If childishness is their nature, then anger is unsuitable {hl. 11; no. 1.3.2.1;}

Although the fault of harming is adventitious, anger is unsuitable {hl. 11; no. 1.3.2.2;}

Anger is unsuitable when the direct causes are analyzed {hl. 11; no. 1.3.2.3;}

9 December 2014

17 February 2015

Considering it one’s fault if something undesirable is received {hl. 10; no. 1.3.3.;}

24 February 2015

The actual meaning {hl. 11; no. 1.3.3.1.;}

Considering it one's own fault if one is harmed by others {hl. 12; no. 1.3.3.1.1;}

It is the fault of holding onto the body that is a cause for suffering {hl. 12; no. 1.3.3.1.2;}

It is the fault of having craved the cause of suffering in previous lives {hl. 12; no. 1.3.3.1.3;}

The unsuitability of being angry at others by relating one's karma to the cause of their suffering {hl. 12; no. 1.3.3.1.4;}

Anger is simply wrong and unsuitable {hl. 12; no. 1.3.3.1.5;}

Refuting objections {hl. 11; no. 1.3.3.2;}

Refuting that it is incorrect that others benefit us {hl. 12; no. 1.3.3.2.1;}

3 March 2015

Refuting that it is incorrect that one is harming others {hl. 12; no. 1.3.3.2.2.;}

Stopping ill treatment to those who benefit one {hl. 12; no. 1.3.3.2.3;}

Be patient with contempt and so forth {hl. 8; no. 2;}

Contempt, slander etc. do not harm my body {hl. 9; no. 2.1;}

It is unsuitable to be angry with a person who is connected to anger {hl. 9; no. 2.2;}

It is unsuitable to be angry with obstacles to things like gain {hl. 9; no. 2.3;}

Since gain disintegrates quickly, anger at obstacles to gain is unsuitable {hl. 10; no. 2.3.1;}

Stopping wrongful gain {hl. 10; no. 2.3.2;}

Establishing by example that craving for gain is unsuitable {hl. 10; no. 2.3.3;}

10 March 2015

The reason why craving for gain is unsuitable {hl. 10; no. 2.3.4.;}

Refuting that it is suitable to establish gain {hl. 10; no. 2.3.5;}

It is unsuitable to be angry with others who lack faith in oneself {hl. 9; no. 2.4;}

If it is suitable to get angry when there is a loss of faith due to unpleasant words to oneself, then it is also suitable to be angry if there is a loss of faith due to unpleasant words to others {hl. 10; no. 2.4.1;}

If one can be patient with a lack of faith for others, then it is also suitable to be patient with a lack of faith in oneself due to the condition of afflictions {hl. 10; no. 2.4.2;}

Stopping anger at that which faults relatives {hl. 7; no. 2.1.4.1.2;}

Stopping it with the patience of definitely relying on the Dharma {hl. 8; no. 2.1.4.1.2.1;}

The reason why it is unsuitable if the holy bodies and so forth are harmed {hl. 9; no. 2.1.4.1.2.1.1;}

17 March 2015

It is likewise suitable to be patient with harm to relatives and so forth {hl. 9; no. 2.1.4.1.2.1.2.;}

Stopping it with the patience that does not think anything of harm {hl. 8; no. 2.1.4.1.2.2;}

Being angry only at that which has a mind is unsuitable {hl. 9; no. 2.1.4.1.2.2.1;}

The reason why it is unsuitable to be angry {hl. 9; no. 2.1.4.1.2.2.2;}

Contemplating one’s fault {hl. 9; no. 2.1.4.1.2.2.3;}

Contemplating the benefits of patience {hl. 9; no. 2.1.4.1.2.2.4;}

Striving not to allow one’s virtue to degenerate {hl. 10; no. 2.1.4.1.2.2.4.1;}

Purifying the causes for hell by tolerating small sufferings {hl. 10; no. 2.1.4.1.2.2.4.2;}

Example {hl. 11; no. 2.1.4.1.2.2.4.2.1;}

Meaning {hl. 11; no. 2.1.4.1.2.2.4.2.2;}

24 March 2015

It is suitable to like the austerities for the great purpose {hl. 10; no. 2.1.4.1.2.2.4.3.;}

Having regret due to not having achieved the purpose of self or others, despite all the bodies that have already been wasted {hl. 11; no. 2.1.4.1.2.2.4.3.1;}

It is suitable to be happy because of achieving the purpose of all sentient beings by being patient with the present austerities {hl. 11; no. 2.1.4.1.2.2.4.3.2;}

Stopping anger at those who benefit one’s enemies {hl. 7; no. 2.1.4.1.3;}

Abandoning intolerance to the achievement of praise and renown by enemies {hl. 8; no. 2.1.4.1.3.1;}

Since it is the cause for one's happiness it is suitable to want it {hl. 9; no. 2.1.4.1.3.1.1;}

Since it is the cause for the happiness of others, not wanting it is unsuitable1 {hl. 9; no. 2.1.4.1.3.1.2;}

31 March 2015

If one does not wish others to have happiness, then one’s happiness degenerates {hl. 10; no. 2.1.4.1.3.1.2.1.;}

Hence it is appropriate to wish others happiness {hl. 10; no. 2.1.4.1.3.1.2.2;}

Abandoning intolerance to them achieving their happiness {hl. 8; no. 2.1.4.1.3.2;}

Abandoning intolerance to them achieving their gain {hl. 8; no. 2.1.4.1.3.3;}

Contemplating that it achieves one’s wishes {hl. 9; no. 2.1.4.1.3.3.1;}

It is suitable to be happy if sentient beings achieve gains {hl. 10; no. 2.1.4.1.3.3.1.1;}

Example {hl. 10; no. 2.1.4.1.3.3.1.2;}

If one does not wish for that, the mind of enlightenment degenerates {hl. 10; no. 2.1.4.1.3.3.1.3;}

Contemplating that there is nothing for one to not wish for {hl. 9; no. 2.1.4.1.3.3.2;}

It is unsuitable to be jealous of the gain of others. {hl. 10; no. 2.1.4.1.3.3.2.1;}

It is unsuitable to destroy one’s qualities {hl. 10; no. 2.1.4.1.3.3.2.2;}

It is suitable to grieve over one’s negativities, but it is unsuitable to be jealous of the virtue of others {hl. 10; no. 2.1.4.1.3.3.2.3;}

Stopping anger at obstructions to one’s wishes {hl. 5; no. 2.1.4.3;}

Impatience with obstacles to the harm of one’s enemies is unsuitable {hl. 6; no. 2.1.4.3.1;}

It does not benefit one if the enemy dislikes it {hl. 8; no. 2.1.4.3.1.1;}

Generating harmful intent for the enemy does not harm the enemy {hl. 8; no. 2.1.4.3.1.2;}

7 April 2015

It harms oneself {hl. 8; no. 2.1.4.3.1.3.;}

It is unsuitable to be happy over the suffering of the enemy {hl. 9; no. 2.1.4.3.1.3.1;}

If one holds onto this happiness, it then becomes the cause for great harm for oneself {hl. 9; no. 2.1.4.3.1.3.2;}

It is unsuitable to be impatient with obstacles to one’s own benefit and obstacles to the benefit of those belonging to one’s side {hl. 6; no. 2.1.4.3.2;}

Anger at obstructions to worldly dharmas is unsuitable {hl. 7; no. 2.1.4.3.2.1;}

Anger at obstructions to receiving praise and reputation is unsuitable {hl. 9; no. 2.1.4.3.2.1.1;}

There is no need for mere praise and reputation {hl. 10; no. 2.1.4.3.2.1.1.1;}

Mere mental happiness is unsuitable as an objective {hl. 10; no. 2.1.4.3.2.1.1.2;}

It is distorted to make merely this one’s objective {hl. 10; no. 2.1.4.3.2.1.1.3;}

Mere praise and reputation are needless {hl. 11; no. 2.1.4.3.2.1.1.3.1;}

Disliking their degeneration means one is like a child {hl. 11; no. 2.1.4.3.2.1.1.3.2;}

The reason for it being distorted {hl. 10; no. 2.1.4.3.2.1.1.4;}

Attachment to the praising of oneself is unsuitable {hl. 11; no. 2.1.4.3.2.1.1.4.1;}

If it is desired due to being joy then it is suitable to bring joy to all beings {hl. 11; no. 2.1.4.3.2.1.1.4.2;}

Actual {hl. 12; no. 2.1.4.3.2.1.1.4.2.1;}

14 April 2015

Liking being praised brings about childish behaviour {hl. 12; no. 2.1.4.3.2.1.1.4.2.2;}

Thinking of it as beneficial {hl. 9; no. 2.1.4.3.2.1.2.;}

Anger at obstruction to praise and reputation is unsuitable, as it obstructs [the path leading to] the lower realms] {hl. 10; no. 2.1.4.3.2.1.2.1;}

Through grasping at praise and reputation all faults are generated {hl. 11; no. 2.1.4.3.2.1.2.1.1;}

Obstructing them obstructs the lower realms {hl. 11; no. 2.1.4.3.2.1.2.1.2;}

Anger is unsuitable as one wants to become liberated from cyclic existence {hl. 10; no. 2.1.4.3.2.1.2.2;}

Since obstructing praise and so forth liberates one from cyclic existence it is unsuitable to be angry {hl. 11; no. 2.1.4.3.2.1.2.2.1;}

It is unsuitable to be angry since it cuts the door to suffering {hl. 11; no. 2.1.4.3.2.1.2.2.2;}

Anger at obstacles to the generation of merit is unsuitable {hl. 7; no. ii);}

It is unsuitable to be angry due to obstructions to merit {hl. 8; no. 1;}

Abide on the supreme austerity {hl. 10; no. 1.1;}

Obstructing it becomes an obstacle to one’s merits {hl. 10; no. 1.2;}

It is not an obstruction to merit {hl. 8; no.2';}

General {hl. 10; no. 2.1;}

21 April 2015

Establishing this with an example {hl. 10; no. 2.2.;}

Think of it as an object worthy of respect {hl. 8; no. ?;}

One should be respectful since it generates qualities {hl. 9; no. 3.1;}

Great benefit to oneself {hl. 11; no. 3.1.1;}

Supreme fields are rare {hl. 12; no. 3.1.1.1;}

It is suitable to like them {hl. 12; no. 3.1.1.2;}

It is appropriate to have the thought of benefitting them {hl. 12; no. 3.1.1.3;}

Not dependent on the thought to benefit {hl. 11; no. 3.1.2;}

It is incorrect that they are not an object of offering due to not having an intent to benefit {hl. 12; no. 3.1.2.1;}

It is incorrect that they are not an object of offering as they have the intent to harm {hl. 12; no. 3.1.2.2;}

They are a suitable object for offerings since they act as an object for patience {hl. 12; no. 3.1.2.3;}

Viewing them like the Buddha {hl. 11; no. 3.1.3;}

Extensive explanation {hl. 12; no. 3.1.3.1;}

It is stated in the scriptures that sentient beings and buddhas are equal in being a field for merit {hl. 13; no. 3.1.3.1.1;}

Establishing this with reasoning {hl. 13; no. 3.1.3.1.2;}

By having faith in the buddhas and sentient beings one will attain the ultimate aim {hl. 14; no. 3.1.3.1.2.1;}

To discriminate between them, accepting one and rejecting the other, is unsuitable, since they are the same in that one will attain enlightenment by having faith in them. {hl. 14; no. 3.1.3.1.2.2;}

28 April 2015

Refuting objections {hl. 13; no. 3.1.3.1.3.;}

Refuting that it is unsuitable to meditate on equal faith, because of not having equal qualities {hl. 14; no. 3.1.3.1.3.1;}

It is suitable to equally meditate on faith, because the greatness of having faith in both is equally the cause for enlightenment {hl. 14; no. 3.1.3.1.3.2;}

It is suitable to have faith, because the merits of making offerings to sentient beings, who possess parts of the qualities of a buddha, is infinite {hl. 14; no. 3.1.3.1.3.3;}

Summary {hl. 12; no. 3.1.3.2;}

One should be respectful because one has faith in the buddhas {hl. 9; no. 3.2;}

One should be respectful because they view all sentient beings like an only child {hl. 11; no. 3.2.1;}

Establishing the main method needed for becoming enlightened {hl. 12; no. 3.2.1.1;}

Identifying the main method for repaying the kindness of the buddhas {hl. 13; no. 3.2.1.1.1;}

Achieving that very action {hl. 13; no. 3.2.1.1.2;}

Being patient when harmed by sentient beings {hl. 13; no. 3.2.1.1.2.1;}

Abandoning the arrogance that focuses on sentient beings {hl. 13; no. 3.2.1.1.2.2;}

Abandoning harm {hl. 13; no. 3.2.1.1.2.3;}

The reason why it is unsuitable to harm {hl. 14; no. 3.2.1.1.2.3.1;}

5 May 2015

If one harms them, there is no way to please the buddhas {hl. 14; no. 3.2.1.1.2.3.2.;}

To confess the disrespectful things one did earlier {hl. 12; no. 3.2.1.2;}

Restraining from future disrespectful actions {hl. 12; no. 3.2.1.3;}

Showing subsequently as a summary that one also needs to be respectful to sentient beings {hl. 11; no. 3.2.2;}

Meditating on the benefits of patience {hl. 9; no. 2.2;}

In brief {hl. 11; no. 2.2.1;}

Explaining the benefits with an example {hl. 11; no. 2.2.2;}

Example and meaning from the point of view of benefit {hl. 12; no. 2.2.2.1;}

Example {hl. 13; no. 2.2.2.1.1;}

Meaning {hl. 13; no. 2.2.2.1.2;}

Explaining it to be superior to the example {hl. 12; no. 2.2.2.2;}

A summary of the list of benefits {hl. 9; no. 2.2.3;}

The main result {hl. 10; no. 2.2.3.1;}

The seen result {hl. 10; no. 2.2.3.2;}

The ripening result {hl. 10; no. 2.2.3.3;}

The name of the chapter {hl. 1; no. II.;}

12 May 2015

Chapter. 7: The way of training in enthusiasm

Explaining the text of the chapter {hl. 1; no. I.;}

Exhortation in the need to strive in enthusiasm {hl. 3; no. 1.;}

Actual {hl. 2; no. 1.1., ;}

1.2. Identifying enthusiasm {hl. 2; no. B.;}

The way of striving in enthusiasm {hl. 3; no. 2.;} {{hl. 3; no. 2.;}

Abandoning the conditions that obstruct enthusiasm {hl. 2; no. 2.1., ;}

Identifying the obstructing conditions {hl. 3; no. 2.1.1., ;}

The way of abandoning them {hl. 3; no. 2.1.2., ;}

Abandoning the laziness that has a taste for lazing around {hl. 4; no. 2.1.2.1., ;}

Abandoning laziness upon investigating its cause {hl. 5; no. 2.1.2.1.1., ;}

The way of abandoning {hl. 5; no. 2.1.2.1.2., ;}

Abandoning laziness by contemplating the disadvantages of this life {hl. 6; no. 2.1.2.1.2.1., ;}

Explaining with example how death quickly destroys one {hl. 7; no. 2.1.2.1.2.1.1., ;}

One sees directly how one is destroyed by death {hl. 8; no. 2.1.2.1.2.1.1.1., ;}

Explaining this with example {hl. 8; no. 2.1.2.1.2.1.1.2., ;}

Since one is under the control of death, acting leisurely is unsuitable {hl. 7; no. 2.1.2.1.2.1.2., ;}

19 May 2015 (d)

26 May 2015 (t)

16 June 2015

One should not be lazy as one is under the control of the lord of death {hl. 8; no. 2.1.2.1.2.1.2.1.;}

Strive in virtue since you will die soon {hl. 8; no. 2.1.2.1.2.1.2.2., ;}

The time of death is the wrong time to abandon laziness {hl. 8; no. 2.1.2.1.2.1.2.3., ;}

One should not be lazy since one can die suddenly without finishing one's work {hl. 8; no. 2.1.2.1.2.1.2.4., ;}

If one does not strive in virtue, one shall be overwhelmed by suffering {hl. 7; no. 2.1.2.1.2.1.3., ;}

At the time of death one shall be overwhelmed with misery {hl. 8; no. 2.1.2.1.2.1.3.1., ;}

If one does not strive in virtue starting right now, one will not achieve one’s aims {hl. 8; no. 2.2.1.2.1.3.2., ;}

Abandoning laziness by contemplating the sufferings of the next life {hl. 6; no. 2.1.2.1.2.2., ;}

Sufferings will definitely arise {hl. 7; no. 2.1.2.1.2.2.1., ;}

23 June 2015

They are difficult to bear {hl. 7; no. 2.1.2.1.2.2.2.;}

It is contradictory to wish for happiness and not to strive in virtue {hl. 7; no. 2.1.2.1.2.2.3., ;}

Exhorting to strive in the method for becoming liberated from suffering {hl. 7; no. 2.1.2.1.2.2.4., ;}

Abandoning the laziness that grasps at negative actions {hl. 4; no. 2.1.2.2., ;}

30 June 2015

Abandoning the laziness of discouragement {hl. 4; no. 2.1.2.3.;}

Advice to strive in the antidotes to discouragement {hl. 5; no. 2.1.2.3.1., ;}

How it is taught in the scriptures to practice the antidotes {hl. 5; no. 2.1.2.3.2., ;}

One can attain enlightenment if one strives, by {hl. 5; no. 2.1.2.3.3., ;}

Considering that one can attain enlightenment if one generates the power of enthusiasm {hl. 6; no. 2.1.2.3.3.1., ;}

7 July 2015

The austerities that accomplish enlightenment are suitable to bear since they do not possess even partially the sufferings of the lower realms {hl. 6; no. 2.1.2.3.3.2.;}

Fear of the austerities of giving up legs, arms, and so forth is unsuitable {hl. 7; no. 2.1.2.3.3.2.1., ;}

One does not need to experience the sufferings of the lower migrations even partially {hl. 7; no. 2.1.2.3.3.2.2., ;}

The example of how it is suitable to bear small sufferings to destroy a great sickness {hl. 7; no. 2.1.2.3.3.2.3, ;}

They are suitable to bear since the king of physicians heals great diseases with gentle methods {hl. 6; no. 2.1.2.3.3.3., ;}

The Buddha shows methods to cure great diseases without having to experience the slightest suffering {hl. 7; no. 2.1.2.3.3.3.1., ;}

It is forbidden to give one’s body for as long as one has the thought that holds it difficult {hl. 7; no. 2.1.2.3.3.3.2., ;}

It is not difficult since the time taught for giving one’s body is when one is habituated to give it like a vegetable {hl. 7; no. 2.1.2.3.3.3.3., ;}

It is suitable to like the austerities since they lack suffering and are strengthened by happiness {hl. 6; no. 2.1.2.3.3.4., ;}

Though a person who is unskilled in the sequence of training in the path has physical and mental unhappiness, those who are skilled do not have the suffering of austerities {hl. 8; no. 2.1.2.3.3.4.1., ;}

14 July 2015

There is no cause then for a great bodhisattva to be disheartened with cyclic existence {hl. 8; no. 2.1.2.3.3.4.2.;}

For these reasons they are said to be more skilled in achieving the path than a Hinayana {hl. 8; no. 2.1.2.3.3.4.3., ;}

Hence, it is unsuitable to be discouraged from the actions of a bodhisattva {hl. 8; no. 2.1.2.3.3.4.4., ;}

2.1. Increasing the antidote, the power of enthusiasm {hl. 2; no. B.;}

Increasing the powers that are the conducive conditions for enthusiasm {hl. 3; no. 2.1.1., ;}

A short presentation by way of identifying the four powers {hl. 4; no. 2.1.1.1., ;}

An extensive explanation {hl. 4; no. 2.1.1.2., ;}

The power of belief {hl. 5; no. 2.1.1.2.1., ;}

The object of belief {hl. 6; no. 2.1.1.2.1.1., ;}

Abandoning faults {hl. 7; no. 2.1.1.2.1.1.1., ;}

21 July 2015

Taking qualities {hl. 7; no. 2.1.1.2.1.1.2.;}

Analysing what one has done and what one has not done {hl. 7; no. 2.1.1.2.1.1.3., ;}

28 July 2015

The result of belief {hl. 6; no. 2.1.1.2.1.2.;}

It is unsuitable to give up the belief in the Dharma {hl. 7; no. 2.1.1.2.1.2.1., ;}

The reason for this {hl. 7; no. 2.1.1.2.1.2.2., ;}

The cause for belief {hl. 6; no. 2.1.1.2.1.3., ;}

Showing the cause for belief {hl. 7; no. 2.1.1.2.1.3.1., ;}

Explaining the cause of belief {hl. 7; no. 2.1.1.2.1.3.2., ;}

Contemplating mixed karmic cause and effect {hl. 8; no. 2.1.1.2.1.3.2.1., ;}

Contemplating singular white karmic cause and effect {hl. 8; no. 2.1.1.2.1.3.2.2., ;}

4 August 2015

Contemplating black karmic cause and effect {hl. 8; no. 2.1.1.2.1.3.2.3., ;}

Concluding summary {hl. 6; no. 2.1.1.2.1.4.;}

The power of stability {hl. 5; no. 2.1.1.2.2., ;}

Striving steadfastly {hl. 6; no. 2.1.1.2.2.1., ;}

Starting upon having investigated well {hl. 7; no. 2.1.1.2.2.1.1., ;}

The fault of giving up after having started {hl. 7; no. 2.1.1.2.2.1.2., ;}

Abiding steadfastly after having started {hl. 6; no. 2.1.1.2.2.2., ;}

Explaining it condensed {hl. 7; no. 2.1.1.2.2.2.1., ;}

Explaining it individually {hl. 7; no. 2.1.1.2.2.2.2., ;}

Pride in taking action {hl. 8; no. 2.1.1.2.2.2.2.1., ;}

Identifying the pride of taking action {hl. 9; no. 2.1.1.2.2.2.2.1.1., ;}

11 August 2015

The reason for practising it now' {hl. 9; no. 2.1.1.2.2.2.2.2.2.;}

Practise the pride that also carries the burden of the inferior actions of others {hl. 9; no. 2.1.1.2.2.2.2.1.3., ;}

Pride in ability {hl. 8; no. 2.1.1.2.2.2.2.2., ;}

The fault of not having pride in one's abilities {hl. 9; no. 2.1.1.2.2.2.2.2.1., ;}

The benefits of being proud {hl. 9; no. 2.1.1.2.2.2.2.2.2., ;}

Abiding on the pride that is the antidote {hl. 9; no. 2.1.1.2.2.2.2.2.3., ;}

18 August 2015 (d)

25 August 2015 (t)

1 September 2015

It is unsuitable to generate afflicted pride {hl. 9; no. 2.1.1.2.2.2.2.2.4.;}

The benefits of the pride that is the antidote {hl. 9; no. 2.1.1.2.2.2.2.2.5., ;}

Pride against the afflictions {hl. 8; no. 2.1.1.2.2.2.2.3., ;}

One should generate the force of the antidote against the afflictions {hl. 9; no. 2.1.1.2.2.2.2.3.1., ;}

8 September 2015

One should not fall under their control at all {hl. 9; no. 2.1.1.2.2.2.2.3.2.;}

One should generate the special thought to generate a stable antidote {hl. 9; no. 2.1.1.2.2.2.2.3.3., ;}

The power of joy {hl. 5; no. 2.1.1.2.3., ;}

One should strive in virtue regardless of the ripening result {hl. 6; no. 2.1.1.2.3.1., ;}

Accomplishing virtue by keeping the result in mind {hl. 6; no. 2.1.1.2.3.2., ;}

15 September 2015

The way of relating it to the power of joy {hl. 6; no. 2.1.1.2.3.3.;}

The power of relinquishment {hl. 5; no. 2.1.1.2.4., ;}

Temporary relinquishment {hl. 6; no. 2.1.1.2.4.1, ;}

Certain relinquishment {hl. 6; no. 2.1.1.2.4.2., ;}

Being earnest about practising the actions with mindfulness and introspection {hl. 3; no. 2.1.2., ;}

One should earnestly be conscientious {hl. 4; no. a.;}

Being earnest about mindfulness and introspection {hl. 4; no. 2.1.2.2., ;}

Not giving an opportunity for faults to arise with mindfulness and introspection {hl. 4; no. 2.1.2.3., ;}

22 September 2015

If a fault arises one needs to stop it immediately {hl. 4; no. 2.2.2.4.;}

One should strive in suitable actions {hl. 4; no. 2.2.2.5., ;}

Empowering oneself to achieve the actions {hl. 3; no. 2.2.3., ;}

Being light in taking up virtue due to mental and physical pliancy {hl. 4; no. 2.2.3.1., ;}

Relating the example to the meaning {hl. 4; no. 2.2.3.2., ;}

The name of the chapter {hl. 1; no. II.;}

Chapter 8: Mental stabilisation

29 September 2015

Explaining the text of the chapter {hl. 1; no. I.;}

Advice to meditate on mental stabilisation {hl. 2; no. 1.;}

The reason for the need to achieve calm abiding {hl. 3; no. 1.1.;}

The advice to abandon the opposing factors to calm abiding {hl. 3; no. 1.2.;}

Abandoning the opposing factors to calm abiding {hl. 2; no. 2.;}

Abandoning distractions {hl. 3; no. 2.1.;}

Identifying the cause for attachment to the world {hl. 4; no. 2.1.1.;}

The way of abandoning it {hl. 4; no. 2.1.2.;}

Identifying the antidote {hl. 5; no. 2.1.2.1.;}

Advice to abandon attachment {hl. 6; no. 2.1.2.1.1.;}

Identifying the antidote that abandons attachment. {hl. 6; no. 2.1.2.1.2.;}

6 October 2015

The method for generating the antidote {hl. 5; no. 2.1.2.2.;}

Abandoning attachment to the inner object— sentient beings {hl. 6; no. 2.1.2.2.1.;}

The faults of attachment {hl. 7; no. 2.1.2.2.1.1.;}

One will not meet with the desired object {hl. 8; no. 2.1.2.2.1.1.1.;}

Being abused by the sense objects {hl. 8; no. 2.1.2.2.1.1.2.;}

Although attaining it there is no contentment {hl. 8; no. 2.1.2.2.1.1.3.;}

Obstructing liberation {hl. 8; no. 2.1.2.2.1.1.4.;}

Squandering the freedoms and endowments {hl. 8; no. 2.1.2.2.1.1.5.;}

13 October 2015

Abandoning upon having understood the faults {hl. 7; no. 2.1.2.2.1.2.;}

Contemplating the faults {hl. 8; no. 2.1.2.2.1.2.1.;}

The great purpose will be destroyed and one will be led to the lower realms {hl. 9; no. 2.1.2.2.1.2.1.1.1.;}

Childish friends are unreliable and they are difficult to count upon {hl. 9; no. 2.1.2.2.1.2.1.1.2.;}

One will not receive benefit from them and they will harm one {hl. 9; no. 2.1.2.2.1.2.1.1.3.;}

Summary {hl. 8; no. 2.1.2.2.1.2.1.2.;}

The way of abandoning {hl. 8; no. 2.1.2.2.1.2.2.;}

20 October 2015

The method for generating the antidote {hl. 5; no. 2.1.2.2.;}

Abandoning attachment to the inner object of sentient being {hl. 6; no. 2.1.2.2.1.;}

Abandoning upon having understood the faults {hl. 6; no. 2.1.2.2.1.2.;}

Abandoning attachment to outer gain, praise and the like {hl. 6; no. 2.1.2.2.2.;}

The faults of the object possessor {hl. 7; no. 2.1.2.2.2.1.;}

The faults of pride {hl. 8; no. 2.1.2.2.2.1.1.;}

The faults of attachment {hl. 8; no. 2.1.2.2.2.1.2.;}

The faults of the object {hl. 7; no. 2.1.2.2.2.2.;}

Desire objects are unreliable {hl. 8; no. 2.1.2.2.2.2.1.;}

Praise and criticism do not harm or benefit {hl. 8; no. 2.1.2.2.2.2.2.;}

27 October 2015

The faults of distractions {hl. 5; no. 2.1.2.3.;}

Since it is difficult to be associated with the childish, one should not be attached to their distractions {hl. 6; no. 2.1.2.3.1.;}

Stating supporting quotes {hl. 6; no. 2.1.2.3.2.;}

The benefits of relying on isolation {hl. 5; no. 2.1.2.4.;}

Distinction of company {hl. 6; no. 2.1.2.4.1.;}

Distinction of place {hl. 6; no. 2.1.2.4.2.;}

Distinction of livelihood {hl. 6; no. 2.1.2.4.3.;}

Distinction of individual discernment {hl. 6; no. 2.1.2.4.4.;}

Individually discerning the antidote against attachment to the body {hl. 7; no. 2.1.2.4.4.1.;}

3 November 2015

10 November 2015

Individually discerning the antidote against attachment to friends and relatives {hl. 7; no. 2.1.2.4.4.2.;}

The reason for that {hl. 8; no. 2.1.2.4.4.2.2.;}

Thinking of oneself as a guest that stays each day in a different abode {hl. 8; no. 2.1.2.4.4.2.3.;}

Distinction of non-distraction {hl. 6; no. 2.1.2.4.5.;}

It is suitable for the skilled to rely on isolation {hl. 7; no. 2.1.2.4.5.1.;}

The benefits of relying on isolation {hl. 7; no. 2.1.2.4.5.2.;}

2.1.2.4.5.2.1. There is no misery of mourning {hl. 8; no. i);}

Virtue does not decrease but increases {hl. 8; no. 2.1.2.4.5.2.2.;}

Hence, it is appropriate for one to rely on isolation {hl. 8; no. 2.1.2.4.5.2.3.;}

17 November 2015

Abandoning incorrect conceptualisation {hl. 3; no. 2.2.;}

Meditating on disillusionment of desire {hl. 4; no. 2.2.1.;}

Contemplating that the result of cultivating desire is fraught with dangers {hl. 5; no. 2.2.1.1.;}

Advice to strive in virtue {hl. 6; no. 2.2.1.1.1.;}

Contemplating the faults of desire {hl. 6; no. 2.2.1.1.2.;}

Contemplating the impure nature of the body and so forth {hl. 5; no. 2.2.1.2.;}

Contemplating the faults in relation to the situation of the cemetery {hl. 6; no. 2.2.1.2.1.;}

There are no results that corpses experience {hl. 7; no. 2.2.1.2.1.1.;}

24 November 2015

One is not beyond being cast aside in the cemetery in the end {hl. 7; no. b);}

It is unsuitable to protect others’ or one’s own body with greed {hl. 7; no. 2.2.1.2.1.3.;}

It is unsuitable to put on ornaments {hl. 7; no. 2.2.1.2.1.4.;}

It is suitable to be very afraid {hl. 7; no. 2.2.1.2.1.5.;}

Attachment to that wearing clothes is unsuitable. {hl. 7; no. 2.2.1.2.1.6.;}

Contemplating the situation in relation to animate phenomena {hl. 6; no. 2.2.1.2.2.;}

It is unsuitable to be attached as the impure is obvious {hl. 7; no. 2.2.1.2.2.1.;}

It is unsuitable to be attached to objects of touch {hl. 8; no. 2.2.1.2.2.1.1.;}

Stopping the conception of purity {hl. 8; no. 2.2.1.2.2.1.2.;}

Body and mind are individually not the object of attachment {hl. 8; no. 2.2.1.2.2.1.3.;}

Contemplating these faults by relating them to oneself {hl. 8; no. 2.2.1.2.2.1.4.;}

Shape is not the object of attachment {hl. 8; no. 2.2.1.2.2.1.5.;}

9 February 2016

16 February 2016

Attachment is unsuitable, as one can realise in dependence upon reason {hl. 7; no. 2.2.1.2.2.2.;}

Contemplating that it is impure because of being the source of the impure {hl. 8; no. 2.2.1.2.2.2.1.;}

Contemplating that it is impure because of being the result of the impure {hl. 8; no. 2.2.1.2.21.2.1.2.;}

Showing the impurity of the body with an example {hl. 8; no. 2.2.1.2.2.2.3.;}

Contemplating that one's own body is impure {hl. 8; no. 2.2.1.2.2.2.4;}

Contemplating the impure body {hl. 9; no. 2.2.1.2.2.2.4.1.;}

If one is attached to it, then it is suitable to be also attached to the body in the cemetery {hl. 9; no. 2.2.1.2.2.2.4.2.;}

24 February 2015

Hence, stop grasping at the pure {hl. 7; no. 2.2.1.2.2.3.;}

The body cannot be cleansed by effortful means {hl. 8; no. 2.2.1.2.2.3.1.;}

The impure body cannot be made pure by scents such as sandal {hl. 9; no. 2.2.1.2.2.3.1.1.;}

There is no reason to be attached to an unrelated smell {hl. 9; no. 2.2.1.2.2.3.1.2.;}

The impure body cannot be made pure by scents such as sandal {hl. 9; no. 2.2.1.2.2.3.1.1.;}

There is no reason to be attached to an unrelated smell {hl. 9; no. 2.2.1.2.2.3.1.2.;}

The body is not beyond the nature of being frightening {hl. 8; no. 2.2.1.2.2.3.2.;}

Contemplating it as an object of disillusionment {hl. 8; no. 2.2.1.2.2.3.3.;}

Contemplating that it will give rise to much that is unwished for {hl. 6; no. 2.2.1.2.3.;}

Showing {hl. 7; no. 2.2.1.2.3.1.;}

Explanation {hl. 7; no. 2.2.1.2.3.2.;}

One does not attain one’s wishes {hl. 8; no. 2.2.1.2.3.2.1.;}

There is no time to rely on desire objects {hl. 9; no. 2.2.1.2.3.2.1.1.;}

23 February 2016

1 March 2016

One cannot rely on desire objects due to exhaustion {hl. 9; no. 2.2.1.2.3.2.1.2.;}

Difficulty meeting the desired object as it is far {hl. 9; no. 2.2.1.2.3.2.1.3.;}

One receives many undesired hardships as one will be under the control of others {hl. 9; no. 2.2.1.2.3.2.1.4.;}

One will be inseparable from many things one does not desire {hl. 8; no. 2.2.1.2.3.2.2.;}

One is without freedom and will quickly have to give up one's life {hl. 9; no. 2.2.1.2.3.2.2.1.;}

One will fall under the control of others and continually have many different sufferings {hl. 9; no. 2.2.1.2.3.2.2.2.;}

It obstructs liberation and exhausts the freedoms and endowments {hl. 9; no. 2.2.1.2.3.2.2.3.;}

8 March 2016

It obstructs liberation and exhausts the freedoms and endowments {hl. 8; no. 2.2.1.3.2.2.3.;}

Having contemplated the shortcomings, generating the mind wishing for liberation {hl. 8; no. 2.2.1.3.2.2.4.;}

Contemplating the faults of desire {hl. 8; no. 2.2.1.3.2.2.5.;}

Meditating on affinity for isolation {hl. 4; no. 2.2.2.;}

Showing {hl. 5; no. 2.2.2.1.;}

Explaining {hl. 5; no. 2.2.2.2.;}

The distinction of place and so forth {hl. 6; no. 2.2.2.2.1;}

The quality of independence {hl. 6; no. 2.2.2.2.2.;}

15 March 2016

The way of meditating on calm abiding {hl. 3; no. 3.;}

The way of meditating on equalising self and others {hl. 3; no. 3.1;}

Brief explanation {hl. 4; no. 3.1.1.;}

Extensive explanation {hl. 4; no. 3.1.2.;}

Explaining the meaning of equalising self and others {hl. 5; no. 3.1.2.1.;}

22 March 2016

The way of meditating on equalising self and others {hl. 5; no. 3.1.2.2.;}

Refuting that the acceptance and rejection of happiness and suffering [of others and oneself] is unsuitable to be the same {hl. 6; no. 3.1.2.2.1.;}

Explaining the reason why it is suitable to meditate on it as equal {hl. 6; no. 3.1.2.2.2.;}

Extensive explanation {hl. 7; no. 3.1.2.2.2.1.;}

Stating the reason {hl. 8; no. 3.1.2.2.2.1.1.;}

Establishing the pervasion {hl. 8; no. 3.1.2.2.2.1.2.;}

The actual pervasion {hl. 9; no. 3.1.2.2.2.1.2.1.;}

Clearing away obstructions {hl. 9; no. 3.1.2.2.2.1.2.2.;}

29 March 2016 (d)

5 April 2016 (t)

12 April 2016

Clearing away obstructing thoughts of ‘It is unsuitable to meditate on equalising self and others’ {hl. 9; no. 3.1.2.2.2.1.3.;}

Short summary {hl. 7; no. 3.1.2.2.2.2.;}

Refuting objections {hl. 7; no. 3.1.2.2.2.2.;}

Refuting that bodhisattvas become overwhelmed by their own suffering through contemplating the suffering of sentient beings {hl. 8; no. 3.1.2.2.2.2.1.;}

19 April 2016

The need to contemplate suffering {hl. 8; no. 3.1.2.2.2.2.2.;}

The benefits of meditating on it {hl. 5; no. 3.1.2.3.;}

Those dedicated only to the purpose of others do not have great sufferings {hl. 6; no. 3.1.2.3.1.;}

Working for the purpose of others as its happiness is superior {hl. 6; no. 3.1.2.3.2.;}

One's pride will be pacified {hl. 6; no. 3.1.2.3.3.;}

Not depending on reward and the ripened results {hl. 6; no. 3.1.2.3.4.;}

For those reasons it is suitable to meditate on equalising self and others {hl. 6; no. 3.1.2.3.5.;}

If one meditates on equalising self and others, one can develop it {hl. 5; no. 3.1.2.4.;}

The way of exchanging self and others {hl. 3; no. 3.2.;}

In brief {hl. 4; no. 3.2.1.;}

The way of exchanging self and other {hl. 5; no. 3.2.1.1.;}

The reason why it is suitable to meditate on it {hl. 5; no. 3.2.1.2.;}

26 April 2016

Extensive explanation {hl. 4; no. 3.2.2.;}

Explaining the way of exchanging self and others {hl. 5; no. 3.2.2.1.;}

Extensive explanation {hl. 6; no. 3.2.2.1.1.;}

Meditate on cherishing others {hl. 7; no. 3.2.2.1.1.1.;}

It is possible to exchange self and other, and vanity is pacified {hl. 8; no. 3.2.2.1.1.1.1.;}

Advice to make an effort to meditate without hope for a ripening result {hl. 8; no. 3.2.2.1.1.1.2.;}

Giving even greater purpose to the benefit of others {hl. 8; no. 3.2.2.1.1.1.3.;}

If one meditates, one is able to generate it {hl. 8; no. 3.2.2.1.1.1.4.;}

Meditate on exchanging self and other because both self and other wish to be freed from suffering {hl. 8; no. 3.2.2.1.1.1.5.;}

Abandoning cherishing self with effort {hl. 7; no. 3.2.2.1.1.2.;}

Self-cherishing is the cause for all fears {hl. 8; no. 3.2.2.1.1.2.1.;}

It is that which induces all harmful actions {hl. 8; no. 3.2.2.1.1.2.2.;}

Contemplating the faults of holding self as the most important and the benefits of holding other as the most important {hl. 7; no. 3.2.2.1.1.3.;}

A list of the faults and benefits of cherishing self and other {hl. 8; no. 3.2.2.1.1.3.1.;}

Extensive explanation {hl. 9; no. 3.2.2.1.1.3.1.1.;}

From the point of view of generosity {hl. 10; no. 3.2.2.1.1.3.1.1.;}

From the point of view of harm {hl. 10; no. 3.2.2.1.1.3.1.2.;}

3 May 2016

From the point of view of praise and fame {hl. 10; no. 3.2.2.1.1.3.1.3.;}

From the point of view of inducing action {hl. 10; no. 3.2.2.1.1.3.1.4.;}

From the point of view of benefit and happiness {hl. 10; no. 3.2.2.1.1.3.1.5.;}

Summary of the meaning {hl. 9; no. 3.2.2.1.1.3.1.2.;}

It is appropriate to abandon self-cherishing {hl. 8; no. 3.2.2.1.1.3.2.;}

The Unseen faults {hl. 9; no. 3.2.2.1.1.3.2.1.;}

The faults that one can see {hl. 9; no. 3.2.2.1.1.3.2.2.;}

A summary of the faults {hl. 9; no. 3.2.2.1.1.3.2.3.;}

It is suitable to give up self-cherishing {hl. 9; no. 3.2.2.1.1.3.2.4.;}

10 May 2016

Brief summary {hl. 6; no. 3.2.2.1.2.;}

The way of exchanging self and other {hl. 7; no. 3.2.2.1.2.1.;}

Stopping wrong actions upon having done the exchange {hl. 7; no. 3.2.2.1.2.2.;}

17 May 2016

Practising faultlessly {hl. 7; no. 3.2.2.1.2.3.;}

The way of following up in thought {hl. 5; no. 3.2.2.2.;}

Indicating {hl. 6; no. 3.2.2.2.1.;}

Explaining {hl. 6; no. 3.2.2.2.2.;}

The way of meditating on jealousy for the higher {hl. 7; no. 3.2.2.2.2.1.;}

24 May 2016

The way of practise after the meditation {hl. 8; no. 3.2.2.2.2.1.2.;}

The way of meditating on competitiveness for the equal {hl. 7; no. 3.2.2.2.2.2.;}

Competing for gain and praise {hl. 8; no. 3.2.2.2.2.2.1.;}

Competing for renown of qualities {hl. 8; no. 3.2.2.2.2.2.2.;}

Competing for the number of qualities {hl. 8; no. 3.2.2.2.2.2.3.;}

Being happy about bringing harm to others {hl. 8; no. 3.2.2.2.2.2.4.;}

31 May 2016

The way of meditating on pride for the lower {hl. 7; no. 3.2.2.2.2.3.;}

The aspect of meditating on pride {hl. 8; no. 3.2.2.2.2.3.1.;}

The “benefits” of meditating on pride {hl. 8; no. 3.2.2.2.2.3.2.;}

The way of acting upon having done the meditation {hl. 8; no. 3.2.2.2.2.3.3.;}

Contemplating the disadvantages of lacking such a pride {hl. 8; no. 3.2.2.2.2.3.4.;}

The result of the meditation {hl. 7; no. 3.2.2.2.2.4.;}

Contemplating the faults of cherishing self {hl. 8; no. 3.2.2.2.2.4.1.;}

The source for understanding the infinite benefits of cherishing others {hl. 8; no. 3.2.2.2.2.4.2.;}

Explaining that it is only beneficial {hl. 8; no. 3.2.2.2.2.4.3.;}

Advice to strive in cherishing others {hl. 8; no. 3.2.2.2.2.4.4.;}

The way of following up in action {hl. 5; no. 3.2.2.3.;}

Actual {hl. 6; no. 3.2.2.3.1.;}

Giving one’s perfections to others {hl. 7; no. 3.2.2.3.1.1.;}

Actual {hl. 8; no. 3.2.2.3.1.1.1.;}

It is suitable to be jealous of oneself {hl. 8; no. 3.2.2.3.1.1.2.;}

7 June 2016

Sincerely accepting oneself to be lower for the purpose of others {hl. 7; no. 3.2.2.3.1.2.;}

Analysing one’s faults {hl. 8; no. 3.2.2.3.1.2.1.;}

Confessing having harmed sentient beings {hl. 8; no. 3.2.2.3.1.2.2.;}

Diligently take the lower place {hl. 8; no. 3.2.2.3.1.2.2.;}

A summary of how to practise {hl. 8; no. 3.2.2.3.1.3.;}

One should take control of one's mind when following up the exchange of self and other in action {hl. 6; no. 3.2.2.3.2.;}

How to subjugate abiding with excitement {hl. 7; no. 3.2.2.3.2.1.;}

14 June 2016

The faults of working only for one’s own purpose {hl. 7; no. 3.2.2.3.2.2.;}

Giving up establishing only one’s own purpose after understanding the faults {hl. 8; no. 3.2.2.3.2.2.1.;}

Putting it to work for the purpose of others {hl. 8; no. 3.2.2.3.2.2.2.;}

Short summarising explanation {hl. 8; no. 3.2.2.3.2.2.3.;}

Investigating the faults of the body {hl. 7; no. 3.2.2.3.2.3.;}

The fault of not knowing contentment {hl. 8; no. 3.2.2.3.2.3.1.;}

The faults of craving the body {hl. 9; no. 3.2.2.3.2.3.1.1.;}

21 June 2016

It is appropriate to meditate on non-attachment for the body {hl. 9; no. 3.2.2.3.2.3.1.2.;}

The fault of being motionless {hl. 8; no. 3.2.2.3.2.3.2.;}

The fault of being deluded {hl. 8; no. 3.2.2.3.2.3.3.;}

Deluded with regard to what is good and what is harmful {hl. 9; no. 3.2.2.3.2.3.3.1.;}

28 June 2016

Deluded with regard to what is high and what is low {hl. 9; no. 3.2.2.3.2.3.3.2.;}

Refuting arguments in this regard {hl. 9; no. 3.2.2.3.2.3.3.3.;}

Although craving for the body is the source for many faults, it needs to be protected to take the essence of the freedoms and endowments. {hl. 9; no. 3.2.2.3.2.3.3.4.;}

Taking control of one’s mind {hl. 7; no. 3.2.2.3.2.4.;}

Reversing the obstacles to virtue {hl. 8; no. 3.2.2.3.2.4.1.;}

Generating the method of striving in the antidote {hl. 8; no. 3.2.2.3.2.4.2.;}

Placing the mind in single-pointed equipoise on a virtuous object {hl. 8; no. 3.2.2.3.2.4.3.;}

The name of the chapter {hl. 1; no. II.;}

5 July 2016

Chapter 9: Wisdom

Explaining the chapter {hl. 1; no. 9.;}

1Showing that those wishing to attain liberation need to generate the wisdom realising suchness {hl. 2; no. 1.;}

General meaning {hl. 3; no. 1.1.;}

12 July 2016

Auxiliary meaning {hl.3; no. 1.2.;}

The method of how to generate the wisdom realising suchness {hl.2; no. 2.;}

The presentation of the two truths {hl. 3; no. 2.1.;}

Actual {hl. 4; no. 2.1.1.;}

The division of the two truths {hl. 5; no. 2.1.1.1.;}

19 July 2016

Definition of the two truths {hl. 5; no. 2.1.1.2.;}

The refutation of the school of others {hl. 7; no. 2.1.1.2.1.;}

The presentation of our school {hl. 7; no. 2.1.1.2.2.;}

Identifying a person that has understood both {hl. 5; no. 2.1.1.3.;}

Divisions from the point of view of a person that wishes to understand the two truths {hl. 7; no. 2.1.1.3.1.;}

26 July 2016

Explaining the difference of high and low awareness {hl. 7; no. 2.1.1.3.2.;}

Refuting objections of no-need and no ability regarding emptiness {hl. 4; no. 2.1.2.;}

Actual {hl. 5; no. 2.1.2.1.;}

Defending one’s position {hl. 5; no. 2.1.2.2.;}

Refuting realists such as the Sautrantika in general {hl. 6; no. 2.1.2.2.1.;}

Refuting harm through direct perception {hl. 7; no. 2.1.2.2.1.1.;}

Refuting harm through quotations {hl. 7; no. 2.1.2.2.1.2.;}

Showing the sutras which state that compounded phenomena are impermanent and so forth to be interpretative {hl. 8; no. 2.1.2.2.1.2.1.;}

Refuting them to be definitive {hl. 8; no. 2.1.2.2.1.2.2.;}

Refuting that one is in contradiction {hl. 8; no. 2.1.2.2.1.2.3.;}

2 August 2016 (d)

9 August 2016 (t)

16 August 2016

Refuting that they are not even established as illusory {hl. 9; no. 2.1.2.2.1.2.3.1.;}

Refuting that the build-up of the accumulations would be invalid {hl. 9; no. 2.1.2.2.1.2.3.2.;}

Refuting that taking rebirth would be invalid {hl. 9; no. 2.1.2.2.1.2.3.3.;}

Refuting that the division into virtue and negativity would be invalid {hl. 9; no. 2.1.2.2.1.2.3.4.;}

23 August 2016

Refuting that the distinctive individual understanding of samsara and nirvana would be invalid {hl. 9; no. 2.1.2.2.1.2.3.5.;}

Refuting the Mind Only in particular {hl. 6; no. 2.1.2.2.2.;}

Expressing the view {hl. 7; no. 2.1.2.2.2.1.;}

Refuting it {hl. 7; no. 2.1.2.2.2.2.;}

Similar argument {hl. 8; no. 2.1.2.2.2.2.1.;}

Refuting the answer {hl. 8; no. 2.1.2.2.2.2.2.;}

Expressing the view {hl. 9; no. 2.1.2.2.2.2.2.1.;}

Refuting it {hl. 9; no. 2.1.2.2.2.2.2.2.;}

The non-dual mind is not seen by anything {hl. 10; no. 2.1.2.2.2.2.2.2.1.;}

Refuting the self-knower through the answer to the question {hl. 10; no. 2.1.2.2.2.2.2.2.2.;}

Refuting this with a quotation: {hl. 11; no. 2.1.2.2.2.2.2.2.2.1.;}

Refuting this with logic {hl. 11; no. 2.1.2.2.2.2.2.2.2.2.;}

Refuting the example {hl. 12; no. 2.1.2.2.2.2.2.2.2.2.1.;}

30 August 2016

Refuting the meaning {hl. 12; no. 2.1.2.2.2.2.2.2.2.2..2.;}

Refuting the arguments for the existence of a self-knower {hl. 11; no. 2.1.2.2.2.2.2.2.2.3.;}

Example of how memory is generated even though there is no self-knower {hl. 12; no. 2.1.2.2.2.2.2.2.2.3.1.;}

Refuting other reasons used to establish a self- knower {hl. 12; no. 2.1.2.2.2.2.2.2.2.3.2.;}

6 September 2016

Refuting that other-knowers would be impossible if there were no self-knowers {hl. 12; no. 2.1.2.2.2.2.2.2.2.3.3.;}

Actual {hl. 13; no. 2.1.2.2.2.2.2.2.2.3.3.1.;}

Refuting that the illusory workings of the mind are inexpressible as mind itself or other from it {hl. 13; no. 2.1.2.2.2.2.2.2.2.3.2.;}

13 September 2016

Refuting the argument that the path realising emptiness has no use or purpose for a Madhyamaka {hl. 6; no. 2.1.2.2.3.;}

Argument {hl. 7; no. 2.1.2.2.3.1.;}

Answer {hl. 7; no. 2.1.2.2.3.2.;}

The reason why the illusionist generates attachment {hl. 8; no. 2.1.2.2.3.2.1.;}

Showing that meditating on the wisdom realising emptiness can overcome the afflictions and their imprints. {hl. 8; no. 2.1.2.2.3.2.2.;}

General Prasangika presentation {hl. 9; no. 2.1.2.2.3.2.2.1.;}

20 September 2016

Specific presentation {hl. 8; no. 2.1.2.2.3.2.2.2.;}

Showing that one will receive the perfect complete result of abandonment {hl. 8; no. 2.1.2.2.3.2.3.;}

Showing with example that although there are no conceptual thoughts the hopes of the disciples will be fulfilled {hl. 9; no. 2.1.2.4.2.2.3.1.;}

Refuting arguments with regard to this {hl. 9; no. 2.1.2.2.3.2.3.2.;}

Establishing that even just to attain liberation one needs to realise emptiness {hl. 3; no. 2.2.;}

27 September 2016

Argument {hl. 4; no. 2.2.1.;}

Answer {hl. 4; no. 2.2.2.;}

Establishing that only the wisdom realising emptiness is the path to liberation from existence {hl. 5; no. 2.2.2.1.;}

Establishing it with Mahayana sutras {hl. 6; no. 2.2.2.1.1.;}

4 October 2016

Establishing it with logic {hl. 6; no. 2.2.2.1.2.;}

Establishing it by way of similarity {hl. 7; no. 2.2.2.1.2.1.;}

Establishing it by way of similarity {hl. 7; no. 2.2.2.1.2.2.;}

Showing that it is impossible to become an arhat and go beyond sorrow if one is devoid of the wisdom realising emptiness. {hl. 8; no. 2.2.2.1.2.2.2.;}

11 October 2016

Refuting the answer to this {hl. 8; no. 2.2.2.1.2.2.4.;}

18 October 2016

Establishing it as the path to the non- abiding nirvana {hl. 5; no. 2.2.2.3.;}

25 October 2016

Explaining extensively the reasoning that established emptiness {hl. 4; no. 2.3.1.;}

1 November 2016

Refuting the determined object of the innate self-grasping {hl. 5; no. 2.3.2.1.;}

8 November 2016

Refuting the intellectually acquired self {hl. 6; no. 2.3.1.2.1.; p. , i.}

The actual refutation {hl. 7; no. 2.3.1.2.1.1.;}

Refuting the reply {hl. 7; no. 2.3.1.2.1.2.;}

15 November 2016

Refuting the self-asserted to be matter by the Particularists {hl. 6; no. 2.3.1.2.2.;}

Refuting the objection that karmic cause and effect become invalid {hl. 6; no. 2.3.1.3.1.;}

Answer {hl. 7; no. 2.3.1.3.1.2.;}

Refuting the objection that meditation on compassion becomes invalid {hl. 6; no. 2.3.1.3.2.;}

22 November 2016

Explaining extensively the reasoning that establishes the selflessness of phenomena {hl. 4; no. 2.3.2.;}

Explaining the selflessness of phenomena by way of the four close placements by mindfulness {hl. 5; no. 2.3.2.1.;}

Meditating on the close placement by mindfulness on the body. {hl. 6; no. 2.3.2.1.1.;}

Comprehending that the body which possesses the parts lacks inherent existence {hl. 7; no. 2.3.2.1.1.1.;}

Comprehending that the parts lack inherent existence {hl. 7; no. 2.3.2.1.1.2.;}

Then, attachment to the dream-like body lacking inherent existence is unsuitable {hl. 6; no. 2.3.2.1.2.;}

29 November 2016

Refuting that the nature of feeling exists inherently {hl. 7; no. 2.3.2.1.2.1.;}

The feeling of happiness does not exist inherently {hl. 8; no. 2.3.2.1.2.1.3.;}

6 December 2016

Refuting that the cause exists inherently {hl. 7; no. 2.3.2.1.2.2.;}

Refuting the inherent meeting of sense power and object {hl. 8; no. 2.3.2.1.2.2.1.;}

13 December 2016

Refuting the inherent meeting with the consciousness {hl. 8; no. 2.3.2.1.2.2.2.;}

Contact that arises from the meeting of these three does not exist inherently {hl. 8; no. 2.3.2.1.2.2.3.;}

Refuting that the focal object exists inherently {hl. 7; no. 2.3.2.1.2.3.;}

20 December 2016

Refuting that the feelings of the object possessor exist inherently {hl. 7; no. 2.3.2.1.2.3.;}

14 February 2017

21 February 2017

The close placement of mindfulness on the mind. {hl. 6; no. 2.3.2.1.3.;}

Showing that mental consciousness does not exist inherently {hl. 8; no. 2.3.2.1.3.1.;}

Showing the preceding sense consciousness does not exist inherently {hl. 8; no. 2.3.2.1.2.3.2.;}

28 February 2017

Refuting the argument that the two truths would be invalid {hl. 5; no. 2.3.2.2.;}

Refuting the consequence of absurdity {hl. 6; no. 2.3.2.2.1.;}

7 March 2017

Refuting the consequence of becoming endless {hl. 6; no. 2.3.2.2.2.;}

Showing there is no proof for the true existence of object and consciousness {hl. 6; no. 2.3.2.2.3.;}

14 March 2017

Stating the reasons that establish the lack of true existence {hl. 5; no. 2.3.2.3.;}

The vajra sliver reason {hl. 6; no. 2.3.2.3.1.;}

Refuting generation without cause {hl. 7; no. 2.3.2.3.1.1.;}

Refuting generation from a separate permanent cause {hl. 7; no. 2.3.2.3.1.2.;}

21 March 2017

Refuting generation from a permanent principal {hl. 7; no. 2.3.2.3.1.3.;}

Stating the position {hl. 8; no. 2.3.2.3.1.3.1.;}

Repudiating it {hl. 8; no. 2.3.2.3.1.3.2.;}

Actual {hl. 9; no. 2.3.2.3.1.3.2.1.;}

Refuting that a partless permanent can be the nature of the expressions {hl. 10; no. 2.3.2.3.1.3.2.1.1.;}

Refuting it to be permanent {hl. 10; no. 2.3.2.3.1.3.2.1.2.;}

Refuting that it would be impossible for something to first not exist and then to generate newly {hl. 10; no. 2.3.2.3.1.3.2.1.3.;}

28 March 2017

The fault does not apply to the Madhyamika [repudiating it] {hl. 9; no. 2.3.2.3.1.3.2.2.;}

Summarising the meaning of generation from no-cause {hl. 7; no. 2.3.2.3.1.4.;}

4 April 2017

Refuting generation from both self and other {hl. 7; no. 2.3.2.3.1.5.;}

The reasoning refuting generation and cessation of existence and non-existence {hl. 6; no. 2.3.2.3.3.;}

Refuting inherent generation upon establishing the reason {hl. 7; no. 2.3.2.3.3.1.;}

Refuting this refutes inherent existence {hl. 7; no. 2.3.2.3.3.2.;}

Thus, establishing the equanimity samsara and nirvana {hl. 7; no. 2.3.2.3.3.;}

Advice that it is suitable to strive in realizing emptiness {hl. 6; no. 3.;}

The actual advice {hl. 7; no. 3.1.;}

Showing the meaning of the mode of abiding {hl. 8; no. 3.1.1.;}

It is suitable to strive in realising that {hl. 8; no. 3.1.2.;}

Showing the object of great compassion by showing the disadvantages of cyclic existence {hl. 7; no. 3.2.;}

The disadvantages of this life {hl. 8; no. 3.2.1.;}

The disadvantages in the next life {hl. 8; no. 3.2.2.;}

11 April 2017

Contemplating that despite taking rebirth in the happy realm there is no time to practise Dharma {hl. 8; no. 3.2.3.;}

Contemplating the difficulty of attaining a birth with leisure and endowment {hl. 8; no. 3.2.4.;}

18 April 2017

25 April 2017

That oneself and others are afflicted by the suffering of cyclic existence is suitable to be mourned {hl. 8; no. 3.2.5.;}

Showing the mode of apprehension of the aspect of great compassion {hl. 7; no. 3.3.;}

Explanation of the title {hl. 1; no. II.;}

Chapter 10: Explaining with the limb of dedication the training in the generosity of giving away body, possessions, and roots of virtue for others

2 May 2017

Explaining the words of the chapter {hl. 1; no. 1.;}

Elaborate dedication {hl. 2; no. 2.;}

Dedication for the purpose of others {hl. 3; no. 2.1.;}

Dedicating of the purposes of the world {hl. 4; no. 2.1.1.;}

Pacification of suffering such as sickness {hl. 5; no. 2.1.1.1.;}

Dedicating for temporary happiness {hl. 6; no. 2.1.1.1.1.;}

Dedicating for ultimate happiness {hl. 6; no. 2.1.1.1.2.;}

Pacifying the sufferings of the lower realms {hl. 5; no. 2.1.1.2.;}

Pacifying the sufferings of the hells {hl. 6; no. 2.1.1.2.1.;}

Dedication for the quick pacification of sufferings {hl. 7; no. 2.1.1.2.1.1.;}

Pacifying suffering in general {hl. 8; no. 2.1.1.2.1.1.1.;}

Pacifying the sufferings of the cold hells {hl. 8; no. 2.1.1.2.1.1.2.;}

Pacifying suffering with water from the clouds of the two accumulations of bodhisattvas {hl. 9; no. 2.1.1.2.1.1.3.1.;}

Pacifying the sufferings of the neighbouring hells {hl. 9; no. 2.1.1.2.1.1.3.2.;}

Pacifying the sufferings of the actual hells {hl. 9; no. 2.1.1.2.1.1.3.3.;}

Pacifying other sufferings of the neighbouring hells {hl. 9; no. 2.1.1.2.1.1.3.4.;}

Dedication for pacification through the power of others {hl. 7; no. 2.1.1.2.1.2.;}

9 May 2017

Dedicating for the pacification of suffering through the power of Vajrapani {hl. 8; no. 2.1.1.2.1.2.1.;}

Dedicating for the pacification of suffering through the compassion of Chenrezig {hl. 8; no. 2.1.1.2.1.2.2.;}

Dedicating for the pacification of suffering through emanations of Manjushri {hl. 8; no. 2.1.1.2.1.2.3.;}

Dedicating for the pacification of suffering through the ability of the other close disciples {hl. 8; no. 2.1.1.2.1.2.4.;}

Dedicating for the sufferings of animals to be pacified {hl. 6; no. 2.1.1.2.2.;}

Dedicating for hungry ghosts {hl. 6; no. 2.1.1.2.3.;}

Dedicating for happy migrations {hl. 5; no. 2.1.1.3.;}

Dedication to be free from suffering {hl. 6; no. 2.1.1.3.1.;}

Dedicating to be without incomplete organs and the pain of childbirth {hl. 7; no. 2.1.1.3.1.1.;}

Dedicating to be without suffering of poverty and mental suffering {hl. 7; no. 2.1.1.3.1.2.;}

Dedicating to be without the suffering of sickness and not encounter hate. {hl. 7; no. 2.1.1.3.1.3.;}

Dedicating for the sufferings of travellers and non-human harms to be pacified {hl. 7; no. 2.1.1.3.1.4.;}

Dedication to achieve their purpose {hl. 6; no. 2.1.1.3.2.;}

Dedication for the general human purpose {hl. 7; no. 2.1.1.3.2.1.;}

Attaining perfect excellence {hl. 8; no. 2.1.1.3.2.1.1.;}

Attaining a basis with freedoms and endowments with perfect possessions {hl. 9; no. 2.1.1.3.2.1.1.1.;}

16 May 2017

Dedication for being free from harm and attaining perfect splendour {hl. 9; no. 2.1.1.3.2.1.1.2.;}

Dedication for attaining a perfect form and progressing from inferiority to greatness {hl. 20; no. 2.1.1.3.2.1.1.2.3.;}

Dedication for perfect virtue {hl. 9; no. 2.1.1.3.2.1.1.4.;}

Dedication for entering a correct path {hl. 8; no. 2.1.1.3.2.1.2.;}

Dedicating to be endowed with correct motivation and practice of the path to liberation {hl. 9; no. 2.1.1.3.2.1.2.1.;}

Dedicating for complete conducive conditions and no obstructing conditions {hl. 9; no. 2.1.1.3.2.1.2.2.;}

Dedicating for having temporary endowments and happiness {hl. 8; no. 2.1.1.3.2.1.3.;}

Dedicating for long life and pure environment {hl. 9; no. 2.1.1.3.2.1.3.1.;}

Dedicating for being made hap py by benevolent beings {hl. 9; no. 2.1.1.3.2.1.3.2.;}

Dedicating for complete necessities and pacification of harm {hl. 9; no. 2.1.1.3.2.1.3.3.;}

23 May 2017

Dedicating for the purpose of ordained ones {hl. 7; no. 2.1.1.3.2.1.;}

Dedicating for the Sangha in general {hl. 8; no.42;}

Dedicating for the purpose of gelongs {hl. 8; no.43;}

Dedicating for the purpose of gelong-mas {hl. 8; no.44;}

Dedicating for the purpose of complete morality (45-46) {hl. 8; no. 2.1.1.3.2.1.4.;}

Dedicating for the enjoyment of the result {hl. 8; no.47;}

Dedicating for the purpose of all sentient beings {hl. 5; no.48;}

Dedicating for purposes having gone beyond the world {hl. 4; no. 2.1.2.;}

Dedicating for the accomplishment of the wishes of the bodhisattvas {hl. 5; no.49;}

Dedicating for the completion of the actions of the buddhas {hl. 5; no.49;}

Dedicating for accomplishment of the wishes of hearers and self-liberators {hl. 5; no.50;}

Dedication for the purpose of self {hl. 3; no. 2.2.;}

Praying for the attainment of the temporary result (51-52) {hl. 4; no. 2.2.1.;}

Praying to be directly guided by Manjushri {hl. 4; no.53;}

30 May 2017

Praying to abide within the bodhisattva trainings {hl. 4; no. 2.2.3.;}

Praying to complete the purpose of others {hl. 4; no. 2.2.4.;}

Dedication for the increase of the Dharma, the source of happiness {hl. 3; no. 2.3.;}

Prostrating by remembering kindness [Meaning of the conclusion??] {hl. 2; no. 4.;}

Explanation of the title {hl. 1; no. II.;}