Middling Stages of the Path to Enlightenment
Commentary by the Venerable Geshe Doga
Translated by the Venerable Tenzin Dongak
and the Venerable Michael Lobsang Yeshe
Outline with hyperlinks to transcripts
Tara Institute
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East Brighton 3187
Middling Stages of the Path to Enlightenment
Commentary by the Venerable Geshe Doga
The greatness of the author to illustrate the purity of the source of the teachings {hl. 1; no. 1;}
The greatness of the Dharma in order to generate respect for the instructions {hl. 1; no. 2;}
The way of listening to and teaching this Dharma with two greatnesses {hl. 1; no. 3;}
The way of listening {hl. 2; no. 3.1;}
Contemplating the benefits of listening to the Dharma {hl. 3; no. 3.1.1;}
Generating respect for the teachings and the teacher {hl. 3; no. 3.1.2;}
The actual way of listening to the teachings {hl. 3; no. 3.1.3;}
The way of teaching the Dharma {hl. 2; no. 3.2;}
Contemplating the benefits of teaching the Dharma {hl. 3; no. 3.2.1;}
Developing reverence for the Dharma and the teacher {hl. 3; no. 3.2.2;}
How to think and act when teaching {hl. 3; no. 3.2.3;}
The common things to do after the conclusion of the teaching {hl. 2; no. 3.3;}
How to guide the disciples with the actual instructions {hl. 1; no. 4;}
The root of the path - proper reliance on the spiritual friend {hl. 2; no. 4.1;}
How to generate certainty {hl. 3; no. 4.1.1;}
The definition of a proper spiritual friend {hl. 4; no. 4.1.1.1;}
The definition of a student {hl. 4; no. 4.1.1.2;}
The way for the disciple to rely upon the spiritual friend {hl. 4; no. 4.1.1.3;}
The way of relying in thought {hl. 5; no. 4.1.1.3.1;}
Generating faith {hl. 6; no. 4.1.1.3.1.1;}
Recalling the teacher’s kindness and generating respect {hl. 6; no. 4.1.1.3.1.2;}
Reliance through action {hl. 5; no. 4.1.1.3.2;}
The benefits of relying upon the spiritual friend {hl. 4; no. 4.1.1.4;}
The shortcomings of not relying upon a spiritual teacher in the proper way {hl. 4; no. 4.1.1.5;}
Summary {hl. 4; no. 4.1.1.6;}
A brief presentation of the way to strive {hl. 3; no. 4.1.2;}
Actual way of striving {hl. 4; no. 4.1.2.1;}
How to strive during the meditation session {hl. 5; no. 4.1.2.1.1;}
The preparatory practises {hl. 6; no. 4.1.2.1.1.1;}
The main part {hl. 6; no. 4.1.2.1.1.2;}
In general {hl. 7; no. 4.1.2.1.1.2.1;}
In particular that this stage {hl. 7; no. 4.1.2.1.1.2.2;}
Conclusion {hl. 6; no. 4.1.2.1.1.3;}
What to do in the time between meditation {hl. 5; no. 4.1.2.1.2;}
The reasons one needs to strive in two ways, eliminating misconceptions regarding the way of striving {hl. 4; no. 4.1.2.2;}
How to train after having established a relationship with the spiritual friend {hl. 2; no. 4.2;}
Exhorting the disciple to take the essence of this basis with endowments {hl. 3; no. 4.2.1;}
The identification of the basis of the freedoms and endowments {hl. 4; no. 4.2.1.1;}
Reflecting on their great importance {hl. 4; no. 4.2.1.2;}
Reflecting on the difficulty to obtain them {hl. 4; no. 4.2.1.3;}
The way in which one takes the essence {hl. 3; no. 4.2.2;}
The general presentation of the path {hl. 4; no. 4.2.2.1;}
Training of the mind in the stages of the being of small scope {hl. 5; no. 4.2.2.1.1;}
The Reason for leading the Students along the path of the three beings {hl. 5; no. 4.2.2.2.2;}
The actual reason {hl. 6; no. 4.2.2.2.2.1;}
The Need to do so {hl. 6; no. 4.2.2.2.2.2;}
The actual way to take the essence {hl. 5; no. 4.2.2.1.2;}
Training the mind in the stages of the path of the small capable being {hl. 6; no. 4.2.2.1.2.1;}
The actual way of training in the motivation common to the being of small capacity {hl. 7; no. 4.2.2.1.2.1.1;}
Generating the aspiration for the happiness in the future life {hl. 8; no. 4.2.2.1.2.1.1.1;}
Remembering death, becoming aware that one is not going to remain for a long time {hl. 9; no. 4.2.2.1.2.1.1.1.1;}
First one contemplates the faults of not meditating on remembering death {hl. 10; no. 4.2.2.1.1.1.1.1.1.1;}
The benefits of cultivating mindfulness of death {hl. 10; no. 4.2.2.1.1.1.1.1.1.2;}
The type of mind mindful of death that is generated {hl. 10; no. 4.2.2.1.2.1.1.1.1.3;}
The way of meditating on remembering death {hl. 10; no. 4.2.2.1.2.1.1.1.1.4;}
The happiness and suffering of higher and lower realm beings: Reflecting on what is to come in subsequent lives {hl. 8; no. 4.2.2.1.2.1.1.2;}
Reflecting on what is to come in subsequent lives {hl. 9; no. 4.2.2.1.2.1.1.2.1;}
The method for happiness in the next life {hl. 8; no. 4.2.2.1.2.1.1.2;}
The entrance to the Dharma-refuge {hl. 9; no. 4.2.2.1.2.1.1.2.1;}
Training on going for refuge {hl. 9; no. 4.2.2.1.2.1.1.2.1;}
Common advice on going for refuge {hl. 11; no. 4.2.2.1.2.1.1.2.1.4.2;}
Going for refuge three times in the morning and three times in the evening on the basis of remembering the benefits of refuge {hl. 12; no. 4.2.2.1.2.1.1.2.1.4.2.5;}
Not to give up our refuge even at the cost of our life, or to even joke about it {hl. 12; no. 4.2.2.1.2.1.1.2.1.4.2.6;}
Developing the faith of conviction in karma and its effects, which is the root of all happiness and goodness {hl. 9; no. 4.2.2.1.2.1.1.2.2;}
Thinking about the law of cause and effect in general {hl. 10; no. 4.2.2.1.2.1.1.2.2.1;}
The actual way of contemplating karma in general {hl. 11; no. 4.2.2.1.2.1.1.2.2.1.1;}
The definiteness of karma {hl. 12; no. 4.2.2.1.2.1.1.2.2.1.1.1;}
The increasing factor of karma {hl. 12; no. 4.2.2.1.2.1.1.2.2.1.1.2;}
That one does not experience result of karma not created {hl. 12; no. 4.2.2.1.2.1.1.2.2.1.1.3;}
That the potency of karma does not dissipate {hl. 12; no. 4.2.2.1.2.1.1.2.2.1.1.4;}
Reflecting on the individual divisions {hl. 11; no. 4.2.2.1.2.1.1.2.2.1.2;}
The principle presentation of the ten karmic deeds {hl. 12; no. 4.2.2.1.2.1.1.2.1.1.2.1;}
Resolving karma and its effects {hl. 12; no. 4.2.2.1.2.1.1.2.1.1.2.2;}
The fully ripened qualities and their causes {hl. 11; no. 4.2.2.1.2.1.1.2.1.2.2;}
The way one engages in virtue {hl. 10; no. 4.2.2.1.2.1.1.2.1.3;}
The way to train in the means of the four powers {hl. 12; no. 4.2.2.1.2.1.1.2.1.3.2;}
The power of the opponent force {hl. 13; no.- 4.2.2.1.2.1.1.2.1.3.2.3.2;}
The measure of having produced such thoughts {hl. 7; no. 4.2.2.1.2.1.2;}
Training the mind in the stages of the path held in common with beings of the medium scope {hl. 6; no. 4.2.2.1.2.2;}
The link {hl. 7; no. 4.2.2.1.2.2.1;}
The actual training in the reflections: the way to develop the mind that strives for liberation {hl. 7; no. 4.2.2.1.2.2.1;}
Reflection on the truth of suffering – the faults of cyclic existence {hl. 8; no. 4.2.2.1.2.2.1.1;}
Showing the significance of the Buddha asserting the truth of suffering {hl. 9; no. 4.2.2.1.2.2.1.1.1;}
The actual meditation on suffering {hl. 9; no. 4.2.2.1.2.2.1.1.2;}
Reflecting on the general of cyclic existence {hl. 10; no. 4.2.2.1.2.2.1.1.2.1;}
Reflecting on eight types of sufferings {hl. 11; no. 4.2.2.1.2.2.1.1.2.1.1;}
The way in which one needs to be free of laxity and excitement {hl. 12; no. 4.2.2.1.2.2.1.1.2.1.1.2;}
Reflecting on the six sufferings {hl. 11; no. 4.2.2.1.2.2.1.1.2.1.2;}
Explaining the sufferings of cyclic existence in particular {hl. 10; no. 4.2.2.1.2.2.1.1.2.2;}
Reflections on the origins of suffering {hl. 8; no. 4.2.2.1.2.2.1.2;}
How afflictions or delusions arise {hl. 9; no. 4.2.2.1.2.2.1.2.1;}
How the delusions or afflictions serve as the primary origin, cause, or source {hl. 10; no. 4.2.2.1.2.2.1.2.1.1;}
Identifying the afflictions {hl. 10; no. 4.2.2.1.2.2.1.2.1.2;}
In identifying the afflictions {hl. 11; no. 4.2.2.1.2.2.1.2.1.2.1;}
Desirous attachment {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.1;}
Non-speculative afflictions {hl. 11; no. 4.2.2.1.2.2.1.2.1.2.1;}
Doubt {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.5;}
Desirous attachment {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.1;}
Anger {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.2;}
Pride {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.3;}
Ignorance {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.3;}
Doubt {hl. 12; no. 4.2.2.1.2.2.1.2.1.2.1.5;}
The five speculative afflictions {hl. 11; no. 4.2.2.1.2.2.1.2.1.2.2;}
Identifying the afflictions {hl. 10; no. 4.2.2.1.2.2.1.2.1.1;}
The stages in which delusions arise {hl. 10; no. 4.2.2.1.2.2.1.2.1.2;}
The faults of delusions {hl. 10; no. 4.2.2.1.2.2.1.2.1.3;}
The way to cultivate the antidote: Applying the sayings of past masters {hl. 10; no. 4.2.2.1.2.2.1.2.1.4;}
The way one gathers karma {hl. 9; no. 4.2.2.1.2.2.1.2.2;}
Identifying the karma that is gathered {hl. 10; no. 4.2.2.1.2.2.1.2.2.1;}
Karma that is intention {hl. 11; no. 4.2.2.1.2.2.1.2.2.1.1;}
Karma that is the intended action {hl. 11; no. 4.2.2.1.2.2.1.2.2.1.2;}
How is it gathered {hl. 10; no. 4.2.2.1.2.2.1.2.2.2;}
An explanation of who gathers the karma that projects one through cyclic existence {hl. 11; no. 4.2.2.1.2.2.1.2.2.2.1;}
How karma is gathered by them {hl. 11; no. 4.2.2.1.2.2.1.2.2.2.2;}
An explanation of who gathers the karma that projects one through cyclic existence {hl. 11; no. 4.2.2.1.2.2.1.2.2.2.1;}
The way in which one approaches death and is conceived (in subsequent rebirth) {hl. 9; no. 4.2.2.1.2.2.1.2.3;}
The conditions of death {hl. 10; no. 4.2.2.1.2.2.1.2.3.1;}
The mind of death {hl. 10; no. 4.2.2.1.2.2.1.2.3.2;}
Three types of mind {hl. 11; no. 4.2.2.1.2.2.1.2.3.2.1;}
The mind by which one establishes the intermediate state after death {hl. 9; no. 4.2.2.1.2.1.2.3.4;}
How one takes rebirth {hl. 9; no. 4.2.2.1.2.1.2.3.5;}
The measure of having produced the mind that strives for liberation {hl. 7; no. 4.2.2.1.2.2.2;}
Teaching the measure of having produced a pure mind that strives for liberation {hl. 8; no. 4.2.2.1.2.2.2.1;}
Dispelling misconceptions about the mind striving for liberation {hl. 7; no. 4.2.2.1.2.2.3;}
Introducing the misconception itself {hl. 8; no. 4.2.2.1.2.2.3.1;}
Resolving the nature of the path that leads the cyclic existence {hl. 7; no. 4.2.2.1.2.2.4;}
The actual resolution of the nature of the path {hl. 8; no. 4.2.2.1.2.2.4.2;}
The type of path one cultivates to overturn cyclic existence {hl. 9; no. 4.2.2.1.2.2.4.2.2;}
Making the link now that we have identified the path {hl. 10; no. 4.2.2.1.2.2.4.2.2.1;}
The way to train in ethics {hl. 10; no. 4.2.2.1.2.2.4.2.2.3;}
The shortcomings of not guarding ethics {hl. 11; no. 4.2.2.1.2.2.4.2.2.3.2;}
Instructions on the four antidotes for abandoning downfalls {hl. 12; no. 4.2.2.1.2.2.4.2.2.3.4.1;}
Applying the lessons of old: The way it is inappropriate to be lax about even minor [lapses of discipline] {hl. 12; no. 4.2.2.1.2.2.4.2.2.3.4.2;}
How to train in ethics {hl. 10; no. 4.2.2.1.2.2.4.2.2.3.4;}
The need to quickly confess should one be sullied by wrongdoing and downfalls {hl. 11; no. 4.2.2.1.2.2.4.2.2.3.4.3;}
It is illogical to disregard the welfare of others [even when seeking to] accomplish all of our own aims and thus from the very beginning one must enter the Mahayana path {hl. 8; no. 4.2.2.1.2.3.1.1;}
Working for the welfare and benefit of others is befitting of the great and thus should be done {hl. 8; no. 4.2.2.1.2.3.1.2;}
Toiling and persevering in order to provide refuge for others from suffering is fitting of a noble man, and scholars {hl. 8; no. 4.2.2.1.2.3.1.3;}
The need to develop joy about the possibility of entering a path by which one’s own and other’s welfare can be completely accomplished and the subsequent need to enter into the path {hl. 8; no. 4.2.2.1.2.3.1.4;}
The actual paths {hl. 7; no. 4.2.2.1.2.3.2;}
Teaching that the awakened mind is the sole entrance gate to the Mahayana {hl. 8; no. 4.2.2.1.2.3.2.1;}
Ascertaining that within the Mahayana there are both sutra and mantra vehicles and that the awakening mind is the sole entrance gate to that {hl. 9; no. 4.2.2.1.2.3.2.1.1;}
Though one may fancy oneself as a Mahayana practitioner it depends entirely upon that awakening mind {hl. 9; no. 4.2.2.1.2.3.2.1.2;}
It is only by means of the awakening mind that one becomes a child of the conqueror and that one outshines hearers and solitary realisers {hl. 9; no. 4.2.2.1.2.3.2.1.3;}
[The awakening mind] is like a seed as only by developing it does one become a buddha {hl. 9; no. 4.2.2.1.2.3.2.1.5;}
Although buddhahood can only [be attained by] developing among other things the view of emptiness, of all such [requirements] the awakening mind is foremost {hl. 9; no. 4.2.2.1.2.3.2.1.6;}
The Mahayana and Hinayana are not distinguished by means of the view, but my means of conduct, such as the awakening mind and so forth {hl. 9; no. 4.2.2.1.2.3.2.1.7;}
The illogic of cultivating minor subsidiary meditations when one is not meditating primarily on bodhicitta {hl. 9; no. 4.2.2.1.2.3.2.1.8;}
How to develop an awakening mind {hl. 8; no. 4.2.2.1.2.3.2.2;}
The stages of training the awakening mind {hl. 9; no. 4.2.2.1.2.3.2.2.1;}
Training the mind in the pith instructions on the six causes and effect, which comes from the lineage traced to the great master Atisha {hl. 10; no. 4.2.2.1.2.3.2.2.1.1;}
Brief explanation {hl. 11; no. 4.2.2.1.2.3.2.2.1.1.1;}
Extensive explanation {hl. 11; no. 4.2.2.1.2.3.2.2.1.1.2;}
Developing certainty in the stages {hl. 12; no. 4.2.2.1.2.3.2.2.1.1.2.1;}
Showing compassion to be the root of the Mahayana path {hl. 13; no. 4.2.2.1.2.3.2.2.1.1.2.1.1;}
The importance of compassion in the beginning {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.1;}
Taking upon the responsibility of the Mahayana path is dependent on developing compassion {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.1.1;}
It must precede all other Mahayana paths {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.1.2;}
If one does not repeatedly cultivate love and compassion, one will fall into the Hinayana which is the Lower Vehicle {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.2.1;}
The importance of compassion in the middle {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.2;}
The importance of compassion at the end {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.3;}
Actual {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.3.1;}
Differences between buddhas and bodhisattvas {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.3.1.1;}
Specifically, the instruction to treat bodhichitta as the core instruction {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.3.2;}
The need to treat it as an essential practice {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.1.1.3.2.1;}
The way the other causes and effects are the causes and effects of compassion {hl. 13; no. 4.2.2.1.2.3.2.2.1.1.2.1.2;}
The way that the reflection from knowing all sentient beings to have been one’s mother, up to and including loving kindness act as a cause of compassion {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.1.2.1;}
The way to see all beings as being applealing {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.1.2.1.3;}
The way in which the highest in which the highest intention and the awakening mind are the effects of compassion {hl. 13; no. 4.2.2.1.2.3.2.2.1.1.2.1.2;}
Doubts {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.1.2.1;}
Training the mind to strive for the welfare of others {hl. 13; no. 4.2.2.1.2.3.2.2.1.1.2.2.1;}
Establishing the basis for that mind to arise {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1;}
Establishing a balanced attitude towards sentient beings {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.1;}
The way to cultivate equanimity {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.1.2;}
How to cultivate a mind that that can combat attachment and aversion {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.1.2.4;}
The way to cultivate {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.1.2;}
Arresting attachment and aversion even though the mind [that discerns] enemies and friends has not been arrested {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.1.2.5;}
Establishing the appealing aspect of all {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2;}
Meditating on [knowing sentient beings to be our] mothers {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.1;}
Recalling their kindness {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.2;}
An alternate way to cultivate way to cultivate the essence {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.2.4;}
The way to cultivate an attitude of loving kindness for all beings {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.2.5;}
Repaying their kindness {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.3;}
Though we may not recognise them due to having been transferred from death to rebirth to disregard hem would be shameless {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.3.1;}
Disregarding those who have been kind to us is not amenable to upstanding behaviour {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.3.2;}
As it is unreasonable to try and repay their kindness through contaminated [goods and response], seek to liberate them from ignorance {hl. 17; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.3.3;}
Repaying their kindness {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.1.2.3;}
The actual development of the mind that strives for other’s’ welfare {hl. 14; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2;}
Cultivating loving kindness {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.1;}
Cultivating compassion {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.2;}
The order of the meditation {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.2.3;}
The vital point of meditating {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.2.4;}
How to meditate {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.2.5;}
The measure of having developed great compassion {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.2.6;}
Meditating on the highest intension {hl. 15; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.3;}
Actual cultivation {hl. 16; no. 4.2.2.1.2.3.2.2.1.1.2.2.1.2.3.1;}
Training the mind to strive for enlightenment {hl. 13; no. 4.2.2.1.2.3.2.2.1.1.2.2.2;}
The way to train the mind in equalizing and exchanging self and other {hl. 10; no. 4.2.2.1.2.3.2.2.1.2;}
Reflecting on the benefits and shortcomings of exchanging and not exchanging self and other {hl. 11; no. 4.2.2.1.2.3.2.2.1.2.1;}
It is logical to exchange self and other if one [wants to] quickly accomplish the two welfares {hl. 12; no. 4.2.2.1.2.3.2.2.1.2.1.1;}
The difficulty of accomplishing Buddhahood if one does not exchange self and other {hl. 12; no. 4.2.2.1.2.3.2.2.1.2.1.3;}