Nagarjuna’s
Precious Garland
Commentary by the Venerable Geshe Doga
Translated by the Venerable Michael Lobsang Yeshe
Outline with hyperlinks to transcripts
Tara Institute
3 Mavis Avenue
East Brighton 3187
Nagarjuna’s
Precious Garland
Commentary by the Venerable Geshe Doga
Translated by the Venerable Michael Lobsang Yeshe
Outline with hyperlinks to transcripts
Tara Institute
3 Mavis Avenue
East Brighton 3187
Nagarjuna’s Precious Garland
Commentary by the Venerable Geshe Doga
The meaning of the title {1.}
The translator’s obeisance {2.}
Presenting the treatise itself {3.}
The activities to be done prior to composing the treatise {I.}
Obeisance to and praise of the Buddha {A.}
The purpose of doing the homage or obeisance {1.}
The concise meaning of the obeisance itself {2.}
Praise {2.1.}
Prostration {2.2.}
The meaning of the actual words {1.}
Promise to compose the treatise of the book {B.}
The actual promise {1.}
Establishing the purpose and relationship {1.1.}
The suitability of the words and the meaning {1.2.}
The reasons for teaching the Dharma to a suitable vessel {2.}
The book itself {II.}
Chapter 1. Explaining cause and effect of high status and definite goodness individually
Explaining cause and effect of high status and definite goodness individually {1.}
Setting the scene {A.}
Order of the two doctrines {1.}
Identification of the causes of them as an effect {2.}
Difference of main and secondary of the two causes {3.}
Characteristics of a trainee who is a vessel {4.}
The actual explanation of the cause and effect of high status and definite goodness {B.}
The cause and effect of high status {1.}
Extensive exposition {1.1.}
Practices for high status {1.1.1.}
Sixteen practices for high status {1.1.1.1.}
Thirteen activities to be ceased {1.1.1.1.1.}
Ceasing the ten non-virtues {1.1.1.1.1.1.}
Ceasing other improprieties {1.1.1.1.1.2.}
Three practices to be adopted {1.1.1.1.2.}
Summation {1.1.1.1.3.}
16 March 2010 (d)
23 March 2010 (t)
Non-existence of those in other systems {1.1.1.2.}
Harming self and others through entering a bad path {1.1.1.2.1.}
Persons who go on bad paths {1.1.1.2.1.}
Faults of entering a bad path {1.1.1.2.3.}
Fruits concordant with non-virtuous causes, a short life etc. {1.1.1.3.1.}
Fructifications into a whole lifetime in a bad transmigration {1.1.1.3.2.}
Arising of fruits of virtue opposite from those {1.1.1.3.3.}
Virtuous and non-virtuous causes and effects {1.1.1.4.}
The modes of practice {1.1.2.}
The fruits of practice {1.1.3.}
Cause and effect of definite goodness {2.}
How definite goodness is described in sutra {2.1.}
Brief explanation of the Conqueror’s description of definite goodness {2.1.1.}
How definite goodness is described {2.1.1.1.}
Generation and non-generation of fear for the profound meaning by the ignorant and the wise {2.1.1.2.}
The teacher’s saying that fear arises from conception of self {2.1.1.3.}
27 April 2010 (d)
4 May 2010 (t)
Extensive explanation of definite goodness {2.1.2.}
Proving the conceptions of ‘I’ and ‘mine’ to be false {2.1.2.1.}
Actual proof {2.1.2.1.1.}
Attainment of liberation through abandoning these conceptions {2.1.2.1.2.}
Teaching reality through the example of a reflection {2.1.2.1.3.}
Example for ceasing sufferings and their sources through realising the person and aggregates as not truly existing {2.1.2.1.3.1.}
The opposite example {2.1.2.1.3.2.}
Realisation of emptiness as the cause of liberation {2.1.2.1.4.}
Refutation of inherently existent bondage and liberation {2.1.2.2.}
Order of entry into cyclic existence {2.1.2.2.1.}
Identifying the root of cyclic existence {2.1.2.2.1.1.}
Example for cyclic existence {2.1.2.2.1.2.}
Order of ceasing cyclic existence {2.1.2.2.2.}
Benefits of realising emptiness {2.1.2.2.3.}
Nature of liberation {2.1.2.2.4.}
Unsuitability of fearing the extinction of the conception of a self at the time of nirvana without remainder {2.1.2.2.4.1.}
Liberation as the extinction of all conceptions of true existence {2.1.2.2.4.2.}
Impossibility of a thing as liberation {2.1.2.2.4.2.2.}
Meaning of liberation {2.1.2.2.4.2.3.}
Difference between wrong and right views {2.1.2.2.4.3.}
Liberation as the extinction of the conception of true existence even during the nirvana with remainder {2.1.2.2.4.4.}
All phenomena as free of the extremes of permanence and annihilation {2.1.2.3.}
Extensive exposition {2.1.2.3.1.}
Refuting inherently existent cause and effect {2.1.2.3.1.1.}
Cause and effect as free of the extremes of existence and non-existence {2.1.2.3.1.1.1.}
Refuting inherently existent cause and effect {2.1.2.3.1.1.2.}
Avoiding contradiction with what is renowned in the world {2.1.2.3.1.2.}
6 June 2010 (d)
14 June 2010 (t)
Liberation through realising the meaning of non-duality {2.1.2.3.1.3.}
Illustrative example {2.1.2.3.1.4.}
Example for realising and not realising the reality of things {2.1.2.3.1.4.1.}
Refuting inherently existent aggregates {2.1.2.3.1.4.2.}
No liberation from cyclic existence if views of existence and non-existence are not abandoned {2.1.2.3.1.4.3.}
Absence of the fallacy of thereby falling to the view of annihilation {2.1.2.3.2.}
Necessity of realising non-duality to attain liberation {2.1.2.3.2.1.}
Flinging the absurd consequence that a realisation of what is free of the extreme views existence and non-existence {2.1.2.3.2.2.}
Absence of the fault of annihilation in realising the non-conceptual {2.1.2.3.2.3.}
Freedom from extremes as an uncommon feature of Buddhism {2.1.2.3.2.}
Refuting inherently existing things {2.1.2.3.4.}
Refuting inherently existing going and coming {2.1.2.3.4.1.}
Refuting inherently existing production, staying, and disintegration as characteristics of products {2.1.2.3.4.2.}
Tangentially refuting the assertions of non-Buddhists {2.1.2.3.4.3.}
Refuting the Vaisheshikas' assertion of permanent atoms {2.1.2.3.4.3.1.}
Refuting the Vaishnavas' assertion of a permanent person {2.1.2.3.4.3.2.}
Refuting inherently existent moments {2.1.2.3.4.4.}
All moments as having parts {2.1.2.3.4.4.1.}
20 July 2010 (d)
27 July 2010 (t)
Refuting inherent existence of what has parts {2.1.2.3.4.4.2.}
Refuting inherently existent things through the reason of their not being one or many {2.1.2.3.4.4.3.}
Reason for not holding the world as having an end {2.1.2.3.4.4.4.}
Summation {2.1.2.}
Conqueror’s description of the profound {2.1.2.1.}
Faults of fearing the profound {2.1.2.2.}
Exhorting the king to realise the profound {2.1.2.3.}
Exhorting the king to train in the profound {2.2.}
Setting the scene {2.2.1.}
The two selflessnesses {2.2.2.}
Selflessness of person {2.2.2.1.}
Presenting a summary {2.2.2.1.1.}
Presenting the individual meaning of the term {2.2.2.1.2.}
Unsuitability of the six constituents as the person {2.2.2.1.2.1.}
7 September 2010 (d)
Refuting an inherently existent person through a fivefold analysis {2.2.2.1.2.1.}
Selflessness of other phenomena {2.2.2.2.}
Refuting an inherently existent form aggregate {2.2.2.2.1.}
Refuting inherently existent dependent arising [elements] {2.2.2.2.1.1.}
They are not established as one or many {2.2.2.2.1.1.1.}
Therefore the elements are not inherently existent {2.2.2.2.1.1.2.}
Absence of inherent existence of composites {2.2.2.2.1.1.3.}
Contradiction of inherent existence and dependence of composites {2.2.2.2.1.1.3.1.}
Refuting an answer to that {2.2.2.2.1.1.3.2.}
Dispelling further debate {2.2.2.2.1.1.3.3.}
Refuting proofs for inherent existence {2.2.2.2.1.1.4.}
Refuting inherent existence of evolutes [or derivatives] of the elements {2.2.2.2.1.2.}
Applying the refutation to other phenomena {2.2.2.2.1.3.}
Actual application {2.2.2.2.1.3.1.}
Sources for the emptiness of inherent existence {2.2.2.2.1.3.2.}
All phenomena as empty of inherent existence {2.2.2.2.1.3.2.1.}
Stating proofs {2.2.2.2.1.3.2.3.}
No fault of falling into a view of annihilation {2.2.2.2.1.3.2.4.}
Refuting inherently existent space {2.2.2.2.1.4.}
Applying the refutation to the remaining aggregates {2.2.2.2.2.}
Presenting the name of the chapter {C.}
Chapter 2 Interwoven explanation of the cause and effect of definite goodness and high status
Cause and effect of definite goodness {A.}
Refuting extreme views {1.}
Recalling the former explanation through another example {1.1.}
Actual refutation of extreme views {1.2.}
Absence of inherent existence of self and selflessness {1.2.1.}
Absence of inherent existence of existents and non-existents {1.2.2.}
Actual explanation {1.2.2.1.}
Reason for not answering in any of the four extremes {1.2.2.2.}
Dispelling an objection that not teaching an end to cyclic existence is wrong {1.2.3.}
Objection {1.2.3.1.}
Answer {1.2.3.2.}
Example for the absence of inherent existence of the world's production and cessation {1.2.3.2.1.}
The profound as what is secret for non-receptacles {1.2.3.2.1.1.}
Actual example {1.2.3.2.1.2.}
19 October 2010 (d)
26 October 2010 (t)
Example for the absence of inherent existence of going and coming {1.2.3.2.2.}
Things are only nominally imputed {1.2.3.2.3.}
Therefore the four extremes were not taught {1.3.}
Difficulty of realising the profound {2.}
Reason for the difficulty of realising the profound {2.1.}
Reason why Buddha did not explain the profound to non-receptacles {2.2.}
Explaining the reason {2.3.}
Faults of misconceiving the profound {2.3.1.}
Example for the defects of misconception and the good qualities of correct conception {2.3.2.}
Advice to be conscientious about realising the profound {2.3.3.}
Cause and effect of high status {B.}
Setting the scene {1.}
Travelling in cyclic existence due to not realising emptiness {1.1.}
Advice to strive for high status as long as emptiness is not realised {1.2.}
Actual explanation of the cause and effect of high status {2.}
Achieving the causes for high status {2.1.}
General exhortation to practise the causes for high status {2.1.1.}
Practicing causes having five benefits {2.1.1.1.}
Practice [Supreme Dharma] is the best policy {2.1.1.2.}
Forsaking bad policies {2.1.1.3.}
Unsuitability of relying on bad treatises {2.1.1.3.1.}
Scorning reliance on bad treatises {2.1.1.3.2.}
Special policy for practice [of supreme Dharma] {2.1.1.3.3.}
Training in the special causes of high status {2.1.2.}
Training in the four ways of assembling students {2.1.2.1.}
Training in the four speaking truth, generosity, peace, and wisdom {2.1.2.2.}
The four individually {2.1.2.2.1.}
Training in truth {2.1.2.2.1.1.}
Training in giving {2.1.2.2.1.2.}
Training in peace {2.1.2.2.1.3.}
Training in wisdom {2.1.2.2.1.4.}
Summation {2.1.2.2.2.}
Relying on special associates who cause increase of virtue {2.1.2.3.}
Characteristics of special associates {2.1.2.3.1.}
Suitability of following the special associates {2.1.2.3.2.}
Continuously meditating on the imminence of death {2.1.2.3.3.}
Forsaking the causes of bad transmigrations {2.2}
Brief explanation {2.2.1.}
Extensive explanation {2.2.2.}
7 December 2010 (d)
14 December 2010 (t)
Stopping attachment to intoxicants {2.2.2.1.}
Stopping attachment to gambling {2.2.2.2.}
Stopping attachment to women {2.2.2.3.}
General refutation of the cleanliness of a woman's body {2.2.2.3.1.}
Specific refutation of the cleanliness of a woman's body {2.2.2.3.2.}
Refuting that a woman's parts are beautiful {2.2.2.3.2.1.}
Unsuitability of attachment to a woman's body because of its only having a nature of the unclean {2.2.2.3.2.1.1.}
Example {2.2.2.3.2.1.2.}
Absence of the state of desirelessness if attached to women {2.2.2.3.2.1.3.}
Though a woman's body is unclean, the stupid call it a cause of pleasure {2.2.2.3.2.1.4.}
Refuting that the whole body is beautiful {2.2.2.3.2.2.}
Stopping attachment to a woman's body in general {2.2.2.3.2.2.1.}
Stopping attachment to its colour and shape {2.2.2.3.2.2.2.}
Stopping attachment to the colour and shape of a woman's body in general {2.2.2.3.2.2.2.1.}
Stopping attachment to a beautiful body {2.2.2.3.2.2.2.2.}
Unsuitability of attachment {2.2.2.3.2.2.2.2.1.}
Suitability of disgust {2.2.2.3.2.2.2.2.2.}
Thinking that one's own body, like a woman's, is unclean {2.2.2.3.2.2.2.3.}
Thinking that one's own body, like a woman's, is unclean {2.2.2.3.2.2.2.3.}
Consequent unsuitability of attachment to a woman's body {2.2.2.3.2.2.3.}
Chiding persons who praise women {2.2.2.3.2.2.4.}
Refuting that attachment to a woman is a cause of happiness {2.2.2.3.2.3.}
Effect of meditating on uncleanliness {2.2.2.3.3.}
15 March 2011 (d)
22 March 2011 (t)
Stopping hunting {2.2.2.4.}
Forsaking killing {2.2.2.4.1.}
Forsaking generating fear in others {2.2.2.4.2.}
Generating pleasure in others {2.2.2.4.3.}
Summary Abandoning non-practices and achieving the practices {2.3.}
Cause and effect of definite goodness {C.}
Condensing the principle causes of highest enlightenment into three and training in them {1.}
Training in the causes for achieving the 32 signs of a buddha. {2.}
Exhortation to listen {2.1.}
Actual explanation of the thirty-two marks of a buddha {2.2.}
26 April 2011 (d)
3 May 2011 (t)
Reason for not elaborating here on the causes and effects of the beautiful features {3.}
Difference between the marks of a buddha and of a universal emperor {4.}
Difference in effects {4.1.}
Difference in causes {4.2.}
Example {4.3.}
Chapter 3 Advice to train in the two collections of merit and wisdom – the causes of highest enlightenment
Advice to train in the two collections of merit and wisdom – the causes of highest enlightenment {B.}
Modes of the collections {A.}
Exhorting the king to listen {1.}
Limitlessness of the collection of merit {2.}
Actual explanation {2.1.}
Achieving one hair-pore of a buddha through ten times the merit of solitary realisers, etc. {2.1.1.}
Achieving one beautiful feature of a buddha through a hundred times the merit for achieving a hair-pore {2.1.2.}
Achieving one mark of a buddha through a hundred times the merit for producing all the beautiful features {2.1.3.}
Achieving the hair-spiral on a buddha's brow through a thousand times the merit for producing all the marks {2.1.4.}
Achieving the crown protrusion through a thousand times the above merit {2.1.5.}
The collections are infinite but are taught to trainees as measurable {2.2.}
Limitlessness of the collection of wisdom {3.}
Limitlessness of effects of the two collections {4.}
Effects of each collection {B.}
Advice not to feel inadequate about accumulating the two collections {C.}
Brief indication {1.}
Extensive explanation {2.}
Advice not to be lazy about the collection of merit {2.1.}
Limitlessness of the merit of generating the aspiration to enlightenment {2.1.1.}
Ease of attaining Buddhahood through that cause {2.1.2.}
Ease of attaining Buddhahood by reason of having the four limitlessness {2.1.3.}
Advice not to be lazy about accumulating the two collections {2.2.}
General teaching that through the two collections physical and mental suffering is removed {2.2.1.}
Removal of physical suffering by the collection of merit {2.2.2.}
Removal of mental suffering by the collection of wisdom {2.2.3.}
7 June 2011 (d)
14 June 2011 (t)
No cause for laziness about accumulating the two collections {2.2.4.}
The power of great compassion {2.2.5.}
Summation {3.}
The entities of the two collections {D.}
Advice to forsake the opposites of merit and to rely on the meritorious {1.}
Effects of three poisons and of their opposites {2.}
Actual two collections {3.}
Branches of the two collections {E.}
Brief indication {1.}
Branches of the collection of merit {1.1.}
Establishing objects of worship {1.1.1.}
Newly establishing objects of worship {1.1.1.1.}
Worshipping them once established {1.1.1.2.}
Worship {1.1.2.}
Ceasing to worship unworthy objects {1.1.3.}
Branches of the collection of wisdom {1.2.}
Extensive exposition {2.}
Branches of the collection of merit {2.1.}
Giving one's own property {2.1.1.}
Other giving {2.1.2.}
Giving away all wealth {2.1.3.}
Giving based on different needs {2.1.4.}
Giving to humans with certain needs {2.1.4.1.}
Giving to the needy {2.1.4.2.}
Giving that accords with doctrine [or Dharma] {2.1.4.3.}
Branches of the collection of wisdom {2.2.}
2 August 2011 (d)
9 August 2011 (t)
Benefits arising to one who amasses merit {F.}
Arising of the five common qualities {1.}
Arising of twenty-five particular good qualities {2.}
Chapter 4 Advice to train in flawless policy
Advice to train in flawless policy {C.}
Transition {A.}
Because most do not dare to chide a monarch but give praise, it is fitting to listen to a good explanation {1.}
Instruction to listen to helpful words in accordance with Buddha's advice {2.}
Actual exhortation to listen to words helpful to oneself and others {3.}
Extensive exposition of flawless policy {B.}
Royal policies {1.}
Increasing giving {1.1.}
Founding temples {1.2.}
Training in exalted thoughts and deeds {1.2.1.}
Establishing good foundations {1.2.2.}
Special achievement {1.2.3.}
Maintaining what was established earlier {1.3.}
General teaching {1.3.1.}
Way of appointing caretaker {1.3.2.}
Equal maintenance {1.3.3.}
Providing even for those who do not seek it {1.4.}
Way of appointing ministers {1.5.}
Appointing religious leaders {1.5.1.}
Appointing ministers {1.5.2.}
Appointing generals {1.5.3.}
Appointing treasurers, etc. {1.5.4.}
Instruction in non-degeneration and development {2.}
Instruction in non-generation of previously existent practices {2.2.}
Transition {2.1.1.}
Actual instruction in non-degeneration {2.121.}
Gathering those of special powers {2.1.2.1.}
25 October 2011 (d)
1 November 2011 (t)
Making oneself compassionate {2.1.2.2.}
Providing out of compassion {2.1.2.2.1.}
Being compassionate especially to the wicked {2.1.2.2.2.}
The correctness of the above {2.1.2.2.3.}
Freeing prisoners and making prisons comfortable {2.1.2.3.}
Releasing them from prison {2.1.2.3.1.}
Ensuring prisoners are comfortable {2.1.2.3.2.}
If not reformable, banishing them from the country {2.1.2.4.}
Developing previously non-existent practices {2.2.}
Achieving practices {2.2.1.}
Sending out representatives {2.2.1.1.}
Examples {2.2.1.2.}
Ceasing non-virtues {2.2.2.}
Achieving liberation and not forsaking the scriptures of the Great Vehicle {3}
Training in the path of liberation {3.1.}
Refuting inherently existing objects of attachment, pleasant and painful feelings {3.1.1.}
Refuting real feelings of pleasure {3.1.1.1.}
Transition {3.1.1.1.1.}
Brief indication {3.1.1.1.2.}
Extensive explanation {3.1.1.1.3.}
Refuting proofs of real pleasure {3.1.1.1.3.1.}
Refuting proofs for real mental pleasure {3.1.1.1.3.1.1.}
6 December 2011 (d)
13 December 2011 (t)
Refuting proofs for real physical pleasure {3.1.1.1.3.1.2.}
Refuting an aggregation of the five objects as a proof for real physical pleasure {3.1.1.1.3.1.2.1.}
Refuting individual objects as proofs of real physical pleasure {3.1.1.1.3.1.2.2.}
Actual refutation {3.1.1.1.3.1.2.2.1.}
Refuting proofs of real physical pleasure {3.1.1.1.3.1.2.2.1.}
Refuting inherently existing consciousnesses {3.1.1.1.3.1.2.2.1.1.}
Refuting inherently existent objects {3.1.1.1.3.1.2.2.1.2.2.2.}
Refuting inherently existent senses {3.1.1.1.3.1.2.2.1.2.2.3.}
Refuting inherently existent senses and objects through refuting inherently existent elements {3.1.1.1.3.1.2.2.1.2.2.3.1.}
Refuting inherently existent elements {3.1.1.1.3.1.2.2.1.2.2.3.2.}
Therefore forms are not inherently existent {3.1.1.1.3.1.2.2.1.2.2.3.3.}
Refuting the entity of real pleasure {3.1.1.1.3.2.}
Refuting inherently existing pain {3.1.1.2.}
Result of the refutation {3.1.1.3.}
Liberation through realising emptiness {3.1.1.3.1.}
Identifying the mind realising emptiness {3.1.1.3.2.}
Both Lesser Vehicle practitioners and Great Vehicle practitioners equally realise subtle emptiness {3.1.2.}
Necessity of realising subtle emptiness even to attain liberation {3.1.2.1.}
Difference between the lesser vehicle and the greater vehicle {3.1.2.2.}
13 March 2012 (d)
20 March 2012 (t)
Achieving liberation and not forsaking the scriptures of the Great Vehicle {3}
Stopping forsaking the scriptures of the Great Vehicle {3.2.}
Extensive exposition {3.2.1.}
Reason for unsuitability of forsaking the great vehicle scriptures {3.2.1.1.}
Faults of deriding the Great Vehicle {3.2.1.1.1.}
How the Great Vehicle is derided {3.2.1.1.1.1.}
Reasons for the derision {3.2.1.1.1.2.}
Faults of deriding the Great Vehicle {3.2.1.1.1.3.}
Therefore, the unsuitability of despising the Great Vehicle {3.2.1.1.2.}
Elimination of great suffering through a little suffering {3.2.1.1.2.1.}
Though there is a little suffering in the deeds of the Great Vehicle, it is unsuitable to despise what completely eliminates suffering {3.2.1.1.2.2.}
Rightness of making effort for the sake of great bliss; wrongness of being attached to small pleasures {3.2.1.1.2.3.}
Suitability of liking the Great Vehicle {3.2.1.1.2.4.}
Summation {3.2.1.1.2.5.}
Proving that the Great Vehicle scriptures are the word of Buddha {3.2.1.2.}
Deeds of the six perfections {3.2.1.2.1.}
Not the slightest bad explanation in the scriptures of the Great Vehicle {3.2.1.2.1.1.}
The aims of the Great Vehicle are taught in the Great Vehicle scriptures {3.2.1.2.1.2.}
Therefore, those [Great Vehicle] scriptures are proved to be the word of Buddha {3.2.1.2.1.3.}
Necessity of knowing the complete path of great enlightenment from the Great Vehicle scriptures {3.2.1.2.2.}
Necessity of knowing the great nature of a buddha from the Great Vehicle which therefore is the word of Buddha {3.2.1.2.3.}
Limitless causes of the form body are explained in the Great Vehicle {3.2.1.2.3.1.}
Knowledge of extinction described in the Lesser Vehicle and extinction and no production described in the Great Vehicle have the same meaning of the realisation of emptiness {3.2.1.2.3.2.}
If the meaning of the Great Vehicle is not understood, it is right to be indifferent toward it but not to despise it {3.2.1.2.3.3.}
Incompleteness of the paths and fruits of the great vehicle as explained in the lesser vehicle scriptures {3.2.1.3.}
The deeds of bodhisattvas are not completely explained in the Lesser Vehicle scriptures {3.2.1.3.1.}
24 April 2012 (d)
1 May 2012 (t)
Buddhahood cannot be achieved through practising just the four noble truths and the auxiliaries to enlightenment {3.2.1.3.2.}
The Great Vehicle scriptures are suitable to be considered by the wise as the word of Buddha {3.2.1.3.3.}
Purpose of teaching three vehicles {3.2.1.4.}
Summation {3.2.2.}
Summation {C.}
Advice to become a monastic if unable to learn the special royal ways {D.}
Chapter 5 Advice for even bodhisattvas wishing quickly to attain liberation to become monastics
Advice for even bodhisattvas wishing quickly to attain liberation to become monastics {1.}
Brief teachings of what is to be adopted and discarded by bodhisattva householders and monastics {A.}
Extensive exposition {B.}
Forsaking defects {1.}
Extensive explanation of fifty-seven defects to be forsaken {1.1.}
The first fifteen, anger, etc. {1.1.1.}
One through fourteen, anger, etc. {1.1.1.1.}
5 June 2012 (d)
12 June 2012 (t)
Pride {1.1.1.2.}
From hypocrisy to the forty-first, not thinking of death {1.1.2.}
18 July 2012 (d)
24 July 2012 (t)
The forty-second, proclaiming one's own good qualities, etc. {1.1.3.}
Summation {1.2.}
Adopting good qualities {2.}
Temporary good qualities {2.1.}
General teaching {2.1.1.}
Brief description of the entities of good qualities {2.1.1.1.}
Identifying the individual entities of good qualities {2.1.1.2.}
Individual effects {2.1.1.3.}
General effect {2.1.1.4.}
Good qualities of the ten grounds {2.1.2.}
General meaning {2.1.2.1.}
21 August 2012 (d)
28 August 2012 (t)
Branch meaning {2.1.2.2.}
Just as there are eight grounds of hearers, so there are ten bodhisattva grounds {2.1.2.2.1.}
Entities and good qualities of the ten grounds {2.1.2.2.2.}
Summation {2.1.2.2.3.}
Final good qualities {2.2.}
Each of a buddha’s good qualities is limitless {2.2.1.}
The Buddhas’ limitless good qualities depend on the ten powers. {2.2.1.1.}
Examples of the limitlessness of buddhas’ good qualities {2.2.1.2.}
Causes for generating belief and faith in the limitless good qualities of Buddhas {2.2.2.}
The reason why Buddhas’ good qualities are limited is that the causal merits are limitless. {2.2.2.1.}
Source for the limitlessness of the Buddhas’ good qualities {2.2.2.1.1.}
Way to amass limitless merit {2.2.2.1.2.}
2 October 2012 (d)
9 October 2012 (t)
Brief presentation of the seven branches {2.2.2.1.3.}
Limitlessness of the causes because of aspiring to help limitless beings {2.2.2.2.}
Immeasurability of the merit of those virtues {2.2.2.3.}
Sources {2.2.2.4.}
Deeds undertaken in order to complete the exposition {III.}
Advice to generate inspiration for the practices and to observe the four practices {A.}
Advice to generate aspiration {1.}
Advice to observe the following four practices {2.}
Faults of not relying on a teacher and qualifications of a teacher {B.}
The faults of not relying on a teacher {1.}
The qualities of a teacher {2.}
The supreme fruit is achieved through excellent behaviour {C.}
Achieving the supreme fruit {1.}
Extensive mode of behaviour {1.1.}
Condensed mode of behaviour {1.2.}
Very condensed mode of behaviour {1.3.}
Advice to perform the special deeds {2.}
These doctrines are not just for monarchs but also for all others {D.}
Exhorting the king to heed the advice {E.}
Suitability of continuously thinking of the welfare of others {1.}
Suitability of adopting virtues {2.}
The meaning of the end {IV.}
The author of the treatise {1.}
The translator of the treatise {2.}
Concluding verses {-}