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Śāntideva’s Bodhicaryāvatāra:
9^th and 10^th Chapters

Commentary by the Venerable Geshe Doga

15 February 2005

Chapter 9: Wisdom

Explaining the etymology of the title {A}

The condense explanation of the need to generate wisdom1 {1}

The elaborate explanation of the need to generate wisdom {2}

Understanding the view {2.1}

An explanation of the two truths {2.1.1}

An explanation of the two truths {2.1.1.1}

Definition of the two truths {2.1.1.2}

22 February 2005

Characteristics of a person who understood the two truths {2.1.1.3}

Refuting objections {2.1.2}

Refuting objections of the Realists [such as Sautrāntika] in general {2.1.2.1}

1 March 2005

Refuting that one’s position is contradicted by direct perception {2.1.2.1.1}

Refuting that one’s position is contradicted by sutras {2.1.2.1.2}

Establishing those sutras to be interpretive {2.1.2.1.1}

Refuting that one’s position is contradicted by scriptural quotations {2.1.2.1.2}

Refuting that objects would not even exist conventionally {2.1.2.1.2.1}

Refuting that the build-up of the accumulations would be invalid. {2.1.2.1.2.2}

Refuting that it would be invalid to go to take rebirth {2.1.2.1.2.3}

8 March 2005

Refuting that it would be invalid to have the distinction between virtue and negativity {2.1.2.1.2.4}

Refuting that it would be invalid to ascertain the difference between samsara and nirvana {2.1.2.1.2.5}

Refuting the Mind Only position {2.1.2.2}

Presentation of the position of the Mind Only {2.1.2.2.1}

Offering a similar debate {2.1.2.2.1.1}

15 March 2005 (d)

22 March 2005 (t)

29 March 2005

Refuting the answer to that debate {2.1.2.2.1.2}

Expressing the position {2.1.2.2.2.2.2.1}

The refutation {2.1.2.2.2.2.2.2}

It is not perceived by any the of on-dual awareness {2.1.2.2.2.2.2.2.1}

The refutation of self-knowers {2.1.2.2.2.2.2.2.2}

Refuting the self-knower with scriptural quotation {2.1.2.2.2.2.2.2.2.1}

Refuting the self-knower with logic {2.1.2.2.2.2.2.2.2.2}

Refutation of the example {2.1.2.2.2.2.2.2.2.2.1}

5 April 2005

Refutation of the actual meaning {2.1.2.2.2.2.2.2.2.2.2}

Refuting reasons that show the existence of a self-knower {2.1.2.2.2.2.2.2.2.3}

The example [of how memory is generated even though there is no self-knower] {2.1.2.2.2.2.2.2.2.3.1}

Refuting other reasons for the self- knower {2.1.2.2.2.2.2.2.2.3.2}

12 April 2005

Refuting that if there is no self-knower, there couldn’t be an other-knower {2.1.2.2.2.2.2.2.2.3.3}

Refuting that imputed existence is dependent on truly existent phenomena {2.1.2.2.2.2.2.2.2.3.4}

Refuting the consequence that the Middle Way has no power {2.1.2.3}

The debate {2.1.2.3.1}

19 April 2005

Rebutting the debate {2.1.2.3.2}

The reason why the magician still generates attachment {2.1.2.3.2.1}

Showing that it is valid to say that the wisdom realising emptiness can abandon the afflictions {2.1.2.3.2.2}

In general {2.1.2.3.2.2.1}

In particular {2.1.2.3.2.2.1}

26 April 2005 (d)

3 May 2005 (t)

10 May 2005

Establishing the Mahayana as supreme {2.1.3}

Establishing that all sutras are the advice of the Buddha {2.1.3.1}

17 May 2005

Establishing emptiness as the antidote {2.1.3.2}

It is not even possible to attain nirvana without realising emptiness {2.1.3.2.1}

The consequence of becoming an arhat merely by abandoning the manifest afflictions {2.1.3.2.2}

Refuting the answer to the consequence {2.1.3.2.3}

Showing the need to meditate on emptiness to even achieve just liberation {2.1.3.2.4}

Showing why emptiness is the path to nirvana while avoiding the two extremes {2.1.3.2.4.1}

24 May 2005

For those wishing for liberation it is suitable to meditate on emptiness {2.1.3.2.4.2}

Practicing selflessness through meditation {2.2}

Establishing the selflessness of person through reason {2.2.1}

The way of refuting the object of innate true grasping {2.2.1.1}

31 May 2005

Meditating on the selflessness that is the lack of the object of the intellectually acquired true-grasping of person {2.2.1.2}

Refuting the self to be consciousness (as posited by the Enumerators or Samkhya) {2.2.1.2.1}

7 June 2005 (d)

14 June 2005 (t)

21 June 2005

Refuting the position of the Particularists (Vaiśeṣika) that the self is matter {2.2.1.2.2}

Refuting objections regarding the Buddhist position of the self {2.2.1.2.3}

28 June 2005

An elaborate explanation of the selflessness of phenomena {2.2.2}

Explaining the selflessness of phenomena by way of the four close placements by mindfulness {2.2.2.1}

Meditating on the close placement by mindfulness of body {2.2.2.1.1}

Establishing the lack of inherent existence of that possessing parts, the body {2.3.2.1.1.1}

Establishing the lack of inherent existence of the parts {2.3.2.1.1.2}

Establishing the lack of inherent existence of that possessing parts, the body {2.3.2.1.1.3}

Showing that it is unreasonable to be attached to the illusory-like body {2.3.2.1.1.2}

5 July 2005

Meditating on the close placement by mindfulness of feeling {2.2.2.1.2}

Analysing the identity of feeling and refuting that it exists inherently {2.2.2.1.2.1}

The feeling of suffering is not inherently established {2.2.2.1.2.1.1}

The feeling of happiness is not inherently established {2.2.2.1.2.1.2}

Analysing the cause of feeling and refuting that it exists inherently {2.2.2.1.2.2}

Refuting that the meeting of the sense power and the object is inherently established {2.2.2.1.2.2.1}

Refuting that the meeting of the primary consciousness and the object is inherently established {2.2.2.1.2.2.2}

12 July 2005

The contact arising from the meeting of the three is also not inherently established {2.2.2.1.2.2.3}

[Analysing the effect of feeling and refuting that it exists inherently] {2.2.2.1.2.3}

Refuting that the object possessor of feeling is inherently established {2.2.2.1.2.4}

Meditating on the close placement by mindfulness of mind {2.2.2.1.3}

Showing that mental consciousness does not exist inherently {2.2.2.1.3.1}

Showing that the five primary consciousnesses do not exist inherently {2.2.2.1.3.2}

Meditating on the close placement by mindfulness phenomena {2.2.2.1.4}

The actual {2.2.2.1.4.1}

The refutation of objections {2.2.2.1.4.2}

19 July 2005 (d)

26 July 2005 (t)

2 August 2005

Refuting objections to the two truths {2.2.2.2}

Refuting the improbability of the two truths {2.2.2.2.1}

Refuting the improbability of valid reason {2.2.2.2.2}

Refuting the consequence of infiniteness {2.2.2.2.3}

9 August 2005

Stating the reasons that establish the lack of true existence {2.2.2.3}

Refuting the reasonings of Realists {2.2.2.3.1}

16 August 2005

Positing the reasons of those asserting emptiness {2.2.2.3.2}

Stating the reasons establishing selflessness {2.2.3}

Analysis of the cause - the diamond or vajra sliver reasoning {2.2.3.1}

Refuting generation from non-cause (Cārvāka) {2.2.3.1.1}

Refuting generation from a permanent cause apart {2.2.3.1.2}

Refuting creator god (Ishvara) (Particularists, Logicians and Enumerators, or Vaiśeṣika, Naiyayika, Samkhya) {2.2.3.1.2.1}

If it is permanent it is unsuitable to have conditions and to be the cause of all {2.2.3.1.2.2}

23 August 2005

Refuting generation from self {2.2.3.1.3}

Refuting generation from a permanent primary principal {2.2.3.1.3.1}

Actual refutation of generation of self {2.2.3.1.3.2}

30 August 2005 (d)

6 September 2005 (t)

13 September 2005

Summary {2.2.3.1.4}

Analysis of the nature, the reasoning of dependent arising {2.2.3.2}

20 September 2005

Analysis of the result - the reasoning of the generation and ending of existence and non-existence {2.2.3.3}

Cutting off the mental fabrications of true grasping {2.3}

The function of realising emptiness {2.4}

27 September 2005

The function of realising emptiness {2.4}

To achieve the purpose of self {2.4.1}

Meditating on the great compassion to achieve the purpose of others {2.4.2}

4 October 2005

[The faults relating to this life] {2.4.2.1}

The faults relating to future lives {2.4.2.2}

Even though one is reborn in a happy realm, there is no opportunity for Dharma practice {2.4.2.3}

Contemplating the rarity of the precious human rebirth {3.2.4.4}

11 October 2005 (d)

18 October 2005 (t)

25 October 2005

It is appropriate to mourn the suffering of oneself and others in samsara {3.2.4.5}

That oneself and others are afflicted by the suffering of cyclic existence is suitable to be mourned {3.2.5}

Chapter 10: Dedication

1 November 2005

An explanation of the dedication in brief {1}

A more elaborate explanation {2}

Dedication for the welfare of others {2.1}

Dedicating that the unfortunate ones are relieved of their suffering {2.1.1}

Dedicating that the beings of the three realms are free from suffering in general {2.1.1.1}

Dedicating by relating it to the individual sufferings of the three lower realms {2.1.1.2}

8 November 2005

Dedicating for the completion of realisations of those who have already advanced {2.1.2}

15 November 2005

Dedication for the success of those who set out on journeys.

Prayers for the good fortune of fortunate beings to continue.

Dedication for sentient beings to progress along their path to liberation.

22 November 2005

Dedicating for sentient beings to be reborn in the pure realms and to have a long life.

Praying for conducive conditions not to degenerate.

Dedications for the ordained community in general and for different types of ordained practitioners.

Praying for the practice of morality to be successful.

29 November 2005

Dedicating the experience of happiness.

Dedicating for the purpose of sentient beings.

Dedication for the achievement of one’s own potential {2.2}

Dedication for the achievement of the temporary purpose.

Dedicating to be looked after by Manjushri.

Dedicating to abide in the bodhisattva practices.

Dedication for the purpose of both self and others {2.3}

The prayer for the perfection of the purpose of others.

Dedication for the increase and spread of the Buddha dharma, the source of all happiness.

Prostrating to Manjushri by recalling his kindness.

Identifying the title of the chapter {3}

Manjushri Prayer Commentary

6 December 2005

Praise to Manjushri’s enlightened mind {1}

Praise to his wisdom {1.1}

Praise to his love and compassion {1.2}

Praise to the speech of Manjushri {2}

Praise to the enlightened body of Manjushri {2}

Refuge and Bodhicitta

13 December 2005

[Review] {hl. 1; no.-}

The meaning of taking refuge and generating bodhicitta.

Mind, not mental factor!

Seven-point meditation

Relating this to the lam rim.

The divisions of bodhicitta.