The multi-year Perfection of Wisdom course (based on Maitreya's Ornament for Clear Realizations (Abhisamayalamkara) that began several years ago is on temporary hiatus and will resume upon completion of this course.
Following His Holiness' advice, Geshe Wangmo is translating the Second Chapter of Dharmakirti's Pramāņavarttika. In accord with the methodology for teaching this ancient text at IBD and the great Tibetan monastic universities, Dharmatkirti's terse verses are embedded into Geshe Wangmo's translation of Gyaltsab (Darma Rinchen) Je's commentary. Furthermore, Geshe Wangmo, having received oral teachings on this text by several contemporary masters, has translated selected portions of those and inserted these explanations into the text she has prepared for this course.
The text that she has prepared to date (more will be done before the end of this term) is available for download below. This text includes the slightly revised material from the first term in the Fall 2014:
The Text [Handout for the Spring 2015 Term] prepared by Geshe Wangmo for the second term of the Pramana Course includes:
- An INTRODUCTION to the Pramana course.
- Gyaltsab Je's Elucidation of the Path to Liberation, a Detailed Explanation of the Verses of the Pramāņavarttika [tshad ma rnam 'grel gyi tshig le'ur byes pa rnam bshad thar lam gsal byed - ཚད་མ་རྣམ་འགྲེལ་གྱི་ཚིག་ལེའུར་བྱེས་པ་རྣམ་བཤད་ཐར་ལམ་གསལ་བྱེད།], commonly known as, Elucidation of the Path to Liberation [ཐར་ལམ་གསལ་བྱེད་].
- Translations of relevant recordings and notes of oral teachings by prominent contemporary Geluk scholars are inserted into the text to provide explanation of difficult points. Some of those masters are: Geshe Yeshe Thabgyal, Geshe Palden Drakpa, Geshe Wangchen, Geshe Gyatso, Geshe Tsering Norbu.
As an aid for students, Questions for Studying and learning the most important important points raised in the text are included at the end of sections.
DOWNLOAD PDF COURSE MATERIALS
TEXT for SPRING 2015 TERM.
3 PDFs of CHARTS, ILLUSTRATION & DIAGRAMS: CHARTS 1-12. CHARTS 13-15. CHARTS 16-27.
Class PRAYERS (for before and after teaching) have been revised this year. [NOTE: If you view this PDF in your WEB BROWSER, the Tibetan Fonts may not show up properly. Download the PDF and open it, and those embedded fonts display properly.]
Excerpts of the Tibetan commentary by Gyaltsab Je - pages 337-345 of The Elucidation of the Path to Liberation [ཐར་ལམ་གསལ་བྱེད་] on Dharmakirti's Pramanavarttika, from the Second Chapter (The Establishment of a Valid Cognizer, Pramanasiddhi, ཚད་མ་གྲུབ་པའི་ལེའུ་གཉིས་པ།) including interpolation of the root text. [༄༅།།ཚད་མ་རྣམ་འགྲེལ་གྱི་ཚིག་ལེའུར་བྱས་པའི་རྣམ་བཤད་ཐར་ལམ་གསལ་བར་བྱེད་པ་ཞེས་བྱ་བ་ལས་ལེའུ་གཉིས་པ་ཚད་མ་ཡང་དག་པར་གྲུབ་པ།].
DOWNLOAD MP3 Recordings of the 13 Classes held in the Fall 2014 Term here.
DOWNLOAD MP3 Recordings for SPRING 2015 Term
Explanation of the Class Prayers by Geshe Wangmo:
- Explanation of Prayers before Teaching
- Recitation (in Tibetan) of Prayers before Teaching
- Dedication Prayers (Explanation & Recitation)
CLASS ONE - Wednesday, APRIL 15, 2015.
CLASS TWO - Friday, APRIL 17, 20l5:
- Track 1 - Complete introductory review (of Fall 2014 term) to the Second Chapter of Dharmakirti's Pramanavarttika.
- Track 2 - Begin actual text [p. 12], commentary by Gyaltsab Je on the Second Chapter of Dharmakirti's Pramanavarttika, i.e., a commentary on 2 lines of Homage by Dignaga for Compendium of Pramana that are an explanation of Buddhahood. Two lines of Prajnakaragupta’s promise to compose his commentary (cited by Gyaltsab Je). What is Enlightenment & How is it attained? Buddha Nature (all we need to becoming Enlightened) & Eliminations (thru wisdom) of what stands in the way.
- Track 3 - Two Causes of a Buddha [p. 13]: Excellent Intention (Great Compassion) & Excellent Application (mind focusing on Wisdom Realizing Selflessness): Why Great Compassion (rather than Bodhicitta, great love, etc.)? Distinguish: "immeasurable" & "limitless", and more.
- Track 1: Review prior classes & material covered in Fall 2014, e.g., Two Excellent Causes & Results (Own Benefit & Others’ Benefit Kayas). The Teacher. The Sugata: Sugata-Eliminations: Perfect Elimination, Elimination Without Return & Completely Eliminated. Who is not “in Samsara”? - paths and grounds.
- Track 2: Sugata-Realizations. How the text relates to taking Refuge: Causal & Resultant Refuge. Do we really need to take Refuge in the Buddh?. Why establish Buddha as a Valid Cognizer Being, a reliable, genuine valid cognizer? Pages 15-16 of text].
- Track 1: Concise Review of 2014. Forward & Reverse systems explanations of the Pramanavarttika's 2nd Chapter to demonstrate that Buddha is a Valid Cognizer Being by using the four qualities cited in Homage. Continue sub-section [The Way the Meaning of (Dignaga’s Explanation) is Elucidated by the Author of the Pramanavarttika] of Gyaltsab Je's General Meaning introduction to his commentary on the Second Chapter of the Pramanavarttika.
- Track 2: [P. 23] Five Factors in Reverse order to prove Buddha is a Valid Cognizer Being. Unique presentation of Four Noble Truths. Final subsection, [Dignaga & Dharmakirti's] View, of Gyaltsab Je's introduction to Chapter Two. Debates presented by Gyaltsab Je, e.g.: is it necessary to establish Buddha is faultless to practice? [P. 25] Scriptural (words) & Realization (meaning) Teachings of Buddha. If (unique) Meaning is faultless, words & the Teacher also are. "Momentariness of the Subtle". "Realization" vs "Conviction".
- Track 1: Detailed explanation of the meaning of Valid Cognizer. Meaning of the Branches [body of Gyaltsab Je's Second Chapter commentary]: Explanatory addition to the text, pp. 26 & 27. What is pramana. Relevant definitions from Collected Topics (based on Pramanavarttika) & Lorig. That which the mind realizes and the mind/knower .
- Track 2: Meaning of "to realize" is very important in Buddhism. What are the characteristics of a mind that realizes its object so we will know if we have realized our object. Incontrovertibly establishing something with correct logic. What is the meaning of all the aspects of the definition of a Valid Cognizer, Pramana: an awareness/mind that is newly non-deceptive & incontrovertible.
- Track 3: [P. 29], Identifying Non-Deceptive (presented In format of debate): "The realization of objects of comprehension (high rebirth, the definite good) and the methods that lead to those goals depends on Valid Cognizer . . . what is the definition of a general valid cognizer that is such so that by satisfying that definition, a consciousness becomes a Valid Cognizer.
- Presentation of Self-Knowers.
- Track 1: What does it mean to know something. What is the Knower. How do we know we know something. The mind that realizes something newly - a valid cognizer. A mind that realizes something always induces a conceptual mental consciousness, at least a tiny thought. The meaning of "to realize" is complicated not simple.
- Track 2: Non-Deceptive outline, cont. Not only can we know objects around us, we can remember them; but only if we have realized them. If there an awareness without ascertainment of the object, you cannot remember it later. Self-Knowers: We are aware of being aware. 2 PosibilitIes for Sense (Direct) Consciousness: (1) an awareness to which its object appears but is not ascertained or (2) an awareness that realizes its object. Even though eye consciousness is dominant, we do not see tangible or taste or sound objects
- Track 3: Non-Deceptive, cont. Presentation of Self-Knowers, cont. One cannot realize an object one does not believe in; similarly, doubt is an obstacle. [P. 29], debate. Self-Knower and Other Knower are of one substantial entity, arise and cease simultaneously, and are not identical. Self-Knowers are mental consciousnesses. All awareness have Self-Knower. Illustration of Self-Knower, a lamp that illuminates itself.
- Track 1: Imputation & Designation/Labeling: Can we know something before we label it. What is labeling & imputation. Mental & terminological labeling. Can we actually perceive something if we have no concept of it whatsoever; Buddhist claim is we are born with concepts. Nothing exists from its own side; merely labelled. Q&A.
- Track 2: Differentiate terminological and mental "generic image" labeling. Merely labelled excludes any intrinstic reality from side of object. Without labeling, we cannot know something. Q&A. Does eye consciousness perceives "table", or just shape & color. Conclude presentation of Lokayata / Self-Knowers as stepping stone to understanding labeling. [Pp. 29-31] Debate: definition of pramana: a non-deceptive consciousness, i.e., a mind that realizes its objects, e.g., a mind apprehending blue, is non-deceptive regarding its object and its object's functions; however, due to innate views, mental perceptions may keep some aspects of the object from being realized. Self-Knower analogy: a lamp illuminates itself and everything around it. So what knows the Self-knower? The Self-Knower knows itself. In conclusion of section Identifying the Non-Deceptive: [P. 32} By being non-deceptive about the defining functions of its main object, a valid cognizer enables the person in whose continuum it arises to obtain a desired object.