A Short Commentary on

The Three Principal Aspects of the Path

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(Lam-gtso rnam-gsum)
by Tsongkhapa (Tsong-kha-pa Blo-bzang grags-pa)
His Holiness the Fourteenth Dalai Lama
translated and condensed by Alexander Berzin, 1983
revised second edition, August 2003

First edition published in

His Holiness the 14th Dalai Lama.
Four Essential Buddhist Commentaries.
Dharamsala, India: Library of Tibetan Works & Archives, 1983.

Order the first edition of this text directly from Paljor Publications {0}.

Introduction
As we are here in a special place, we must set a special motivation: the bodhichitta aim to
attain enlightenment for the sake of all beings. This needs to be completely sincere. Buddha
himself attained his enlightenment by the power of his pure bodhichitta aim. All his qualities
and attainments were dependent on that enlightening motive. To reach the same attainment,
we need to pray to develop such a mind ourselves as much as possible and to have it ever
increase.

These last days we have built up some positive force (merit) through these teachings. Let us
now continue today with The Three Principal Aspects of the Path by Jey Tsongkhapa. The
three refer to renunciation, bodhichitta, and a correct view of voidness.

Renunciation is based on the attitude with which we turn our minds completely away from all
wishes for samsara, uncontrollably recurring existence. Our attainment of liberation is
dependent on having such a renunciation. Bodhichitta is the attitude or intention to attain
enlightenment to benefit all limited beings (sentient beings). The correct view of voidness is
realization of the actual abiding nature of reality.

Concerning the correct view or understanding of voidness, of reality, of non-inherent

existence, if it is held by a mind of renunciation, it brings liberation. It brings liberation by
eliminating the obscurations that prevent liberation, namely the disturbing emotions and
attitudes, the mental factors that keep us bound in the compulsive existence of samsara. If the
understanding of the correct view of voidness is held by a mind of bodhichitta, it eliminates as
well the obscurations regarding all knowables, and which prevent omniscience - namely, the
habits of grasping for true and inherent existence. Removing them brings the attainment of
enlightenment. Therefore, a correct view of voidness is the main opponent that destroys the
two sets of obscuration, and it is assisted by either renunciation or by both renunciation and
bodhichitta.

A Short Commentary on The Three Principal Aspects of the Path 1

 A Short Commentary on The Three Principal Aspects of the Path

The Hinayana teachings entail renunciation and the correct view of voidness in order to reach
their goal, liberation. Mahayana adds to them bodhichitta to eliminate all obscuration
completely. Thus, the three principal aspects of the path - renunciation, bodhichitta, and
voidness - incorporate the essence of all the Hinayana and Mahayana teachings.

Our famous tantras, which have the profound subject of the subtle bodies, energy-winds,
energy-channels, and energy-drops, has as its foundation the same three principal aspects of
the path - renunciation, an extremely strong bodhichitta aim, and a full understanding of
voidness as taught by Nagarjuna and his two spiritual sons. In addition to these, in tantra we
set our pride or dignity on the potential of what we can achieve from the subtle winds and
consciousness. In this way, we hold the dignity of either a Form Body or a Deep Awareness
Dharma Body of a Buddha, or on both of these. Although we do not actually have these
Buddha-bodies at the time of practice, yet based on our strong bodhichitta aim to attain this
enlightened state to benefit all limited beings, we gradually become able to achieve them. We
can achieve them through the practices of maintaining the dignity of these Buddha-bodies.

Thus, the three principal aspects of the path are the basis of the entire sutra and tantra paths. In
any case, we must always try to follow a combined practice of method and wisdom, trying to
help others, building up positive force, and so forth.

This particular text is quite short, only a few verses. I first studied it with Tagtra Rinpoche and
later with many others, including Trijang Dorjechang. We need to set a proper motivation to
listen to these teachings. If we set a kind heart as our motivation, this is the source of all
happiness. If we lack such a heart, and instead are proud, pretentious, and so on, this only
brings unhappiness and uneasiness. The effects in future lives of whether we will be either a
cultivated, gentle person or a rough, crude being will be seen in terms of our conduct in this
life. Even if we do not accept the existence of future lives, yet having a kind heart, or on the
other hand being coarse and crude, will bring either happiness or unhappiness in turn, now.

Being a Kind, Gentle Person

Most important is our daily conduct. Even if there were no such thing as future lives, there is
no harm in being gentle; it helps in our daily lives. If there are future lives, then even more so
will we benefit from being gentle, kind persons. So be friendly, kind to each other, and not
just in theory. We need to do so in terms of actual people and actual situations we encounter in
our daily lives. This is the essence of the Dharma and it is not difficult to follow. It is not
something we go and buy in a store, but rather it is something that we practice ourselves.

Look at the Chinese, for instance. They are proper objects for our compassion. They do not
know what is right or wrong; they do not know the consequences of their acts, so we need to
show them compassion. You yourselves, we all need to try to be kind and refined. Look at
drinkers of chang (beer), and of alcohol - this is a very bad custom. They become drunk,
raucous, crude, rude, and cause much disturbance. Buddha has said that as a consequence of
drinking alcohol, we often commit many destructive actions of body, speech, and mind.
Therefore, it is not good at all to drink alcohol.

The same is true with smoking. Although Buddha did not specifically proscribe it and
Buddha's teachings do not specifically mention its disadvantages, yet as we see from what
Western doctors say, it is extremely dangerous for our health. If there were some particular
purpose in smoking, that would be all right. But, if there is none, as is mostly the case, then it
is best not to. The same is true with taking snuff, and so on, it is best not to use these things at

Introduction 2
 A Short Commentary on The Three Principal Aspects of the Path

all.

In such ways, by abandoning these crude types of habits, we will become increasingly more
gentle a person, more cultivated and refined a person. The more we can do this, the better. If
we see other gentlemen and ladies, we need to rejoice in their examples and try to become as
gentle and cultivated as we can ourselves. Do you understand? Be more and more mindful to
be gentle, cultivated, loving, and to have a warm heart. Look at the disadvantages of being
crude, raucous, selfish, and rough. We need always to remind ourselves of them. If we have a
kind heart, this brings happiness, good fortune, health, and peace of mind. This helps me a lot
in my own thinking. We are all the same; we all want happiness; so, we all need to do the
same: be gentle and kind.

Look at those who are coming here from Tibet. They do not harp on all the difficulties they
have had in these last twenty-odd years and say how pathetic we are and feel sorry for
themselves. Rather, they come here being very interested in the Dharma. We Tibetans, who,
have been living here also need to not harbor grudges against the Chinese. We need to feel
how fortunate we are to have had the opportunity to be in India and to practice the Dharma. I
know of many who were oppressed by the Chinese, held prisoners and, lacking any Buddhist
training, went mad with hatred and anger. So, it is most important not to be angry like that, but
to be cultivated and try to nurture a kind heart. It makes a huge difference at the time of our
deaths.

Look at Hitler. Although he was so powerful during his life, his hatred overcame him and
when he died he was so desperate and unhappy he took poison, and killed himself. Stalin
likewise died in a state of great fear and Mao Zedong passed away in very difficult straits.
Therefore, it is important to be kind and have a warm heart our entire lives. Then, when we
die, we can do so with peace of mind.

In all the countries to which I have been traveling, I teach exactly the same point. Whether I
am in the West or even in the Soviet Union, I tell them all to have a kind heart, be friendly
toward everyone in a nonpartisan fashion: be equally loving to all. Whenever I go to various
places, I see people of many different races, colors, nationalities, religions, and I think we are
all people. If we take the time to speak with them, we discover that everyone has the same
basic human values. Everyone wants to be happy and nobody wishes to suffer. Therefore, all
of us need to try to be kind and to have a good heart.

Do you understand? What I am saying is not difficult to understand, is it? Do you follow me?
Be kind people. You have come here to Bodh Gaya and have been receiving Dharma
teachings from the Dalai Lama. This is my main message, be kind people. So now perk up
your ears like rabbits and listen to the teachings of The Three Principal Aspects of the Path by
Jey Tsongkhapa.

Special Features of the Text

Tsongkhapa was born in Amdo and went to study with many teachers in the central Tibetan
provinces of U and Tsang. He studied both sutra and tantra and became fully realized. He
wrote eighteen volumes of teachings which are excellent, drawing sources widely from the
various Indian texts and commentaries. He directed this specific text to one of his closest
disciples, Ngawang-dragpa (Ngag-dbang grags-pa).

Being a Kind, Gentle Person 3

 A Short Commentary on The Three Principal Aspects of the Path

There is a slight difference in Tsongkhapa's style of teaching in these Three Principal Aspects
of the Path and in the Lam-rim or Graded Path. Here, in the former, the explanation of
renunciation is in two parts. The first is to turn away from our obsessions with this life
through remembering our precious human rebirth and impermanence. The second is to turn
away from our obsession with future lives by remembering the suffering nature of all of
samsara. There is little emphasis on taking safe direction (refuge). In the Lam-rim, on the
other hand, there is the discussion of the three scopes of motivation. Since being a person of
initial scope is the basis for the higher levels, there is first the development of interest to
benefit future lives and, within this context, are included the teachings on taking safe
direction. There is a slight difference, then, isn't there?

Let us start the text.

Homage Verse, Promise to Compose, and Exhortation

to Listen Well
I prostrate to my ennobling, impeccable lamas.

The term ennobling and impeccable in Tibetan is "jetsun" (rje-btsun), which has the
connotation of someone who has turned his or her back on all things of samsara and is faced
totally toward liberation. "Lama" means a superior person, in the sense of someone who has
both bodhichitta and a correct understanding of voidness, which brings him or her to a
superior or supreme state of enlightenment. Here, ennobling, impeccable lamas refer to
Tsongkhapa's gurus who taught him lam-rim, and especially to his uncommon teacher,
Manjushri.

Next is the verse of the promise to compose.

(1) I shall try to explain, to the best of my ability,

The essential meaning of all the scriptural pronouncements
of the Triumphant Ones,
The path praised by the Triumphants' holy offspring,
The fording passage for the fortunate desiring liberation.

The essential meaning of all the scriptural pronouncements of the Triumphant Ones
refers to renunciation. The path praised by the Triumphant's holy offspring, in other
words the bodhisattvas, refers to bodhichitta. The fording passage for the fortunate desiring
liberation is the understanding of voidness, which brings liberation. Thus, in the promise to
compose, the author states that he will explain these three principal aspects of the path. To the
best of my ability means he will try to do so in as abbreviated a form as possible.

(2) Listen with a clear (mind), O fortunate one,

Whose mind would rely on the path
pleasing to the Triumphant
Through being unattached to the pleasures
of compulsive existence
And eager to make meaningful your life
of respites and enriching factors.

Special Features of the Text 4

 A Short Commentary on The Three Principal Aspects of the Path

This is the request to listen well. It shows the type of motivation we need to have when
hearing these teachings. The path pleasing to the Triumphant is one that is without
mistakes and which is complete, with nothing missing. When we follow such an unmistaken
and complete path, this pleases the Buddhas.

The Connection Between the Three Paths

The actual explanation of the main body of the text is divided into three: the explanations of
renunciation, bodhichitta, and the correct view of voidness. These three constitute graded
stages of understanding.

The stronger our renunciation of the so-called good things of samsara, the stronger will be our
compassion for others. In Indian railway stations, for instance, we see blind men, people
missing limbs, beggars and so forth, and it is relatively easy to develop compassion for them.
But if we have no renunciation, then when we arrive, for instance, in a big city, then instead of
compassion we just feel envious of the things we see or proud of what we have. On the other
hand, if we are familiar with renunciation, with the idea of how the so-called good things of
samsara are ultimately meaningless, then when we go to a place like New York, for instance,
and see all these people, our first thought will instinctively be to feel compassion for them.

Renunciation has two directions of looking. On the one hand, with such an attitude, we look
down at the suffering of samsara, with no interest in it, and we feel disgust and the wish to be
rid of it completely. On the other hand, we look up at liberation and wish to attain it. The
stronger this twofold attitude is, the stronger will be our bodhichitta aim, which similarly has
two directions of looking, both up and down. Then, based on these, if we have a correct view
of voidness, we will be able to attain either liberation or enlightenment.

The correct view is in terms of the two truths, which follow from the four noble truths. The
Buddha, who is our source of safe direction, taught the Dharma with his speech. Specifically,
he taught the four truths and the two truths, which are nonfallacious. They are never false.

So, it is important to understand and realize them. With bodhichitta, an understanding of

voidness brings us the omniscient state of a Buddha. If it is only with renunciation, then it
brings us liberation. Here in the text, the discussion is first of renunciation.

Renunciation
(3) Since taking keen interest in the pleasurable fruits
of the ocean of compulsive existence, without pure renunciation
Is no method for (achieving) the peace (of liberation) -
In fact, by craving what is found in compulsive situations,
limited beings are completely bound -
First, strive for renunciation.

The phrase pure renunciation is mentioned here. Renunciation must be pure in the sense of
being totally disinterested in the glories or so-called good things of samsara. If we lack such
pure renunciation and are totally obsessed with worldly concerns, there is no way to attain
liberation. If we have desire and attachment, then no matter how much positive karma we
might have, we will not be able to cut out the root of uncontrollably recurring rebirth.
Therefore, we need to develop renunciation. How to develop it?

Homage Verse, Promise to Compose, and Exhortationto Listen Well 5

 A Short Commentary on The Three Principal Aspects of the Path

(4) By accustoming your mind that there is no time to waste

When a life of respites and enrichments is so difficult to find,
Turn from your obsession with the appearances of this life.
By thinking over and again about the problems
of recurring rebirth
And that (the laws of) behavioral cause and effect
are never fallacious,
Turn from your obsession with the appearances
of future (lives).

We need to think about the precious human rebirth that we have with its respites and
enrichments, and also about the fact, that we will lose it, for it is impermanent, and how death
will come for sure. In this way, we will realize how rare the opportunity is that we have now
and how we cannot afford to waste any time. This is how to turn our interest from being only
in this life. As for the respites and enrichments, and the teachings on impermanence and death,
we have already discussed these in the last few days in the Thirty-seven Bodhisattva Practices.

[See: Short Commentary on Thirty-seven Bodhisattva Practices {2}.]

Concerning death and impermanence, there are various points upon which to meditate, such as
the facts that death is certain, while the time it will come is completely uncertain. Death can
happen at any moment and, except for the Dharma, nothing else is of help when it does. If we
do not do something now about our forthcoming deaths and future lives, this will not do at all.
The more we think of death like this, the more we will lessen our obsession with this life
alone.

Next, we need to think about the infallibility of the laws of behavioral cause and effect, the
laws of karma. To understand behavioral cause and effect in all its details is one of the hardest
things. But, in a simple form, from good comes good, from bad comes bad: karma is certain.
From constructive actions, happiness is certain to result. From destructive actions, suffering is
certain to happen sooner or later.

Thus, if we have the causes for suffering on our mental continuums, how can we rest content
and be at ease? It is like a time bomb: it is just a matter of time, for it is sure to go off. If we
do not remove this cause, we can never rest at peace. When we think carefully about
behavioral cause and effect in this way, we develop the strong wish to remove all the causes
of our suffering.

At different times, we experience the suffering of birth, death, old age, and sickness. No
matter how much medicine we take, we cannot cure old age and we cannot prevent ourselves
from ever becoming sick at all. The sufferings of birth, sickness, old age, and death have their
sources in the fact that we have bodies that undergo birth, sickness, old age, and death. Our
bodies are networks of tainted (contaminated) aggregates. In other words, we receive them
tainted with karma and disturbing emotions and attitudes. If we do not rid ourselves of their
deepest cause, we will always have suffering.

Our bodies are networks of conflicting, contradictory forces. Consider for instance the forces
of heat and cold in the body. If we have a fever, we take a cooling medicine and, if we take
too much, we contract a cold type of disease. If we take a warming medicine to cure ourselves
of this chill, and we take too much, then again we tip the scales and have a heat disease. It is
only when we have a balance of the heat and cold forces in our bodies that then, temporarily,

Renunciation 6
 A Short Commentary on The Three Principal Aspects of the Path

we can say we are healthy. But this never lasts. It is very precarious and at the slightest jolt,
the balance is upset. Aryadeva pointed this out in his Four Hundred Stanzas (Bzhi-brgya-pa,
Skt. Catuhshataka). There, he explained that the body is a vessel of contradictory, mutually
opposing forces; thus, it can bring about only problems and suffering.

We think that this body is so beautiful. But, we need to dissect it in our minds and look at each
part separately, such as the head, for instance, or a strand of hair with a little bulb at the
bottom. Look at an ear, look at an eye just by itself, look at a piece of skin, look at a heart,
look at a lung. If they were sitting on the table by themselves, they would all be disgusting and
not pretty at all. The same is true regarding the substances that come from this body - urine,
feces, snot, and so on. We see these on the ground when we are walking around and we hold
our noses to protect ourselves from their stench. Where did these objectionable substances
come from? They have not grown out of the ground; they came from our bodies.

How can our bodies be clean, when they are just sources of filth? Our bodies came from our
parents' sperm and eggs. If we were to take these substances, put them on a table in front of
us, and look at them, any person would feel revolted. We are so attached to them because they
become the source of the physical substance of our bodies, yet they themselves are nauseating.
If we have lived for forty years, for instance, think of all the food that we have eaten in those
forty long years on one side and then all the feces and urine our bodies have turned them into
on the other. How can this body be clean if it does such kind of work?

We must therefore abandon attachment for such a body. It comes from karma and disturbing
emotions and attitudes, which bring only suffering. If we exhaust or eliminate the karma and
disturbing emotions, we will never again take on tainted aggregates or suffer. Disturbing
emotions and attitudes come from prejudiced thoughts and misconceptions, which all arise
from the unawareness of regarding things as being inherently existent. If we realize that
everything lacks such existence, our disturbing emotions and attitudes dissolve. They exhaust
themselves in the sphere of voidness. So, this is what we need.

(5) When, by accustoming yourself in this way,

you never generate, for even an instant,
A mind that aspires for the splendors of recurring samsara,
And you develop the attitude that day and night
always is interested keenly in liberation,
At that time, you have generated renunciation.

Thus, we need to develop renunciation. Next, we need a bodhichitta aim.

Bodhichitta
(6) But since even this renunciation,
if not held with the development
Of a pure bodhichitta aim, will not become a cause
For the splendors and bliss of a peerless purified state
(of enlightenment),
Those with sense generate a supreme bodhichitta aim.

As we have said before, if we lack bodhichitta, we cannot attain enlightenment.

Bodhichitta 7
 A Short Commentary on The Three Principal Aspects of the Path

(7) Carried by the currents of the four violent rivers,

Tied by the tight fetters of karma, hard to reverse,
Thrown into an iron-mesh pit of grasping for true identities,
Completely enshrouded in the heavy gloom
of the darkness of unawareness,

(8) Unrelentingly tormented by the three types of suffering,

Life after life in limitless compulsive existence -
Having thought about the condition of your mothers
Who have found themselves in situations like these,
Develop a supreme bodhichitta aim.

Carried by the currents of the four violent rivers refers to the four sufferings of birth,
death, old age, and sickness. We are tied by the tight fetters of negative force from our
destructive karmic actions, and these negative forces are sure to ripen some day. We are in an
iron-mesh pit of unawareness, and in the heavy gloom of the darkness of not seeing the true
nature of reality. Both persons and phenomena seem to be inherently existent, but they do not
exist in that way at all.

We have a continuum of ever-changing aggregate factors and the mere "I" is something
labeled on that changing continuum as its basis. Out of unawareness, however, we grasp at
that "me," which is labeled on a network of changing phenomena, and we misconceive it to be
permanent, static, and findable as an inherently real "me." The darkness of this unawareness
then causes us to build up a huge amount of negative force. This negative force throws us in
an iron-mesh pit of karma, where we are tied by the fetters of this karma and of our disturbing
emotions and attitudes. Consequently, we naturally experience the three sufferings life after
life, as it says here. These are the sufferings of suffering, change, and all-encompassing
suffering. Since this is the condition of all our mothers as well, we need to work to help them
by developing a bodhichitta aim.

Next concerns voidness.

A Correct View of Voidness

(9) Even if you have built up as habits renunciation
and a bodhichitta aim,
Still, if you lack the discriminating awareness
of realizing the abiding nature of reality,
You will be unable to sever the root
of your compulsive existence.
Therefore, make effort in the methods
for realizing dependent arising.

Tsongkhapa's main point is for the understanding of voidness to arise as the meaning of
dependent arising and the understanding of dependent arising to arise as the meaning of
voidness. Thus, we need to make efforts in the methods for realizing voidness as dependent
arising. How to do this?

(10) Anyone who has seen

that (the laws of) behavioral cause and effect
Regarding all phenomena of samsara and nirvana

A Correct View of Voidness 8

 A Short Commentary on The Three Principal Aspects of the Path

are never fallacious,

And who has had fall apart the sustaining supports
of his or her (cognitions)
aimed (at inherent existence),
whatever they might have been,
Has entered the path pleasing to the Buddhas.

All phenomena of samsara and nirvana come about through cause and effect. This is never
fallacious, never false. When we understand this and, in addition, have the underlying,
sustaining support of our aiming at inherent existence fall apart, then we have entered the path
pleasing to the Buddhas. When we understand voidness, we will no longer have cognition
aimed at inherent existence. In this way, the basis for these mistaken cognitions to arise - their
sustaining support, which is our grasping for inherent existence - will have fallen apart or
disappeared.

(11) Appearances are nonfallacious dependent arisings

And voidness is parted from any assertions
(of impossible ways of existing).
So long as you have these two understandings
appearing to you separately,
You still have not realized the Able Ones' intention.

When we understand voidness, we see there is nothing at which we can point a finger and say
this is this object. All things are unfindable on ultimate analysis. Yet, on the other hand, we
see that things are mere appearances. To think that these two are completely separate
unrelated insights - things being unfindable on the one hand and yet only appearances on the
other - is not Buddha's intention concerning voidness and the two truths.

(12) But when, not in alternation, but all together at once,

Your certitude from the mere sight
of nonfallacious dependent arising
Causes all your ways of taking objects
(as inherently existent) to fall apart,
You have completed discerning the correct view.

What we need, then, is to see that because things dependently arise - because appearances
depend on causes and circumstances to arise - they are devoid of inherent existence; they are
devoid of independent existence. The fact that they can arise dependently on causes and
circumstances is simply because they are devoid of existing independently. Thus, the stronger
our understanding and conviction is that things dependently arise, that things depend on cause
and effect, the stronger our understanding and conviction will be that things are devoid of
independent, inherent existence; and vice versa. To understand these two simultaneously in
conjunction like this means we have completed the correct analysis of voidness.

(13) Further, when you know how appearance

eliminates the extreme of existence
And voidness eliminates the extreme of nonexistence,
And how voidness dawns as cause and effect,
You will never be stolen away
by views that grasp for extremes.

A Correct View of Voidness 9

 A Short Commentary on The Three Principal Aspects of the Path

Often, we find it explained that the fact of appearance eliminates the extreme of total
non-existence - things are not totally nonexistent, because they do appear. And also, the fact
of voidness eliminates the extreme of inherent existence - things are not inherently existent,
because they are devoid of existing in that impossible way.

Here, however, we have an opposite way of assertion. The fact of appearance eliminates the
extreme of inherent existence. This is because, for things to appear, they must be devoid of
inherent existence. They must be phenomena that dependently arise. Therefore, the fact that
they do appear eliminates the possibility that they could exist inherently.

Further, the fact of voidness eliminates the extreme of total nonexistence. The fact that
something is devoid of inherent existence means that it can appear by dependently arising: it
could not possibly be totally nonexistent. Therefore, the fact of voidness eliminates the
extreme of total nonexistence.

This is Tsongkhapa's special manner of assertion and it accords with Choney Rinpoche's
(Co-ne Rin-po-che) commentary to Tsongkhapa's Praises to Dependent Arising (rTen-'brel
bstod-pa). Thus, the understanding of things being devoid of inherent existence because they
dependently arise, and that things dependently arise because they are devoid of inherent
existence, prevents us from falling to either of the two extremes of grasping at true, inherent
existence or at total nonexistence.

Next is the injunction to practice.

Injunction to Practice
(14) When you have understood the points of these three
Principle aspects of the path, as they are,
Rely on solitude and,
by generating the power of joyful perseverance,
Quickly realize, my son, your immemorial goal.

When we have gained understanding of renunciation, bodhichitta and voidness, through the
power of listening to correct teachings on them and then thinking about and analyzing them
until we gain conviction their meaning, we then need to live in solitude and devote ourselves
single-pointedly to meditating on and realizing them. This we need to do with great joyous
perseverance as the famous masters of the past have done, for instance the well-known
Milarepa (Mi-la Ras-pa), the great Gyalwa Ensapa (rGyal-ba dBen-sa-pa) and his spiritual
sons, Kaydrub Sanggyay-yeshey (mKhas-grub Sangs-rgyas ye-shes), and so on. Then we can
reach the immemorial goal of enlightenment. "My son" here refers to Tsongkhapa's close
disciple, Ngawang-dragpa, whom we mentioned before.

Concluding Remarks on Nonsectarianism

This concludes the short commentary on The Three Principal Aspects of the Path. It is a very
important text and, has included in it, the essence of the complete sutra path and the heart of
the tantra paths. The teachings on voidness are a bit tough, aren't they? Unless we are very
familiar with the technical terms, then when it speaks of the correct view, the two truths,
voidness and so on, it may be confusing. There are distinctive ways of defining and asserting
these terms in the four Indian Buddhist schools of philosophical tenets of the sutras, and

Injunction to Practice 10
 A Short Commentary on The Three Principal Aspects of the Path

different ways in the four classes of tantra. Also there is a different way of defining them in
the four different traditions of Buddhism in Tibet in their own specific contexts and systems.

We need to try to understand them all so that we know the implications of the terms,
according to their context, and we do not become confused. Just to know one system and then
to criticize the others simply because they are different and we do not understand them in their
own terms is very destructive. As Nagarjuna has said in The Precious Garland (Rin-chen
'phreng-ba, Skt: Ratnamala) and Shantideva in Engaging in Bodhisattva Behavior (sPyod-'
jug, Skt. Bodhisattvacharya-avatara), in such instances it is best to remain indifferent and
silent, and not to say anything.

Even within the teachings of one tradition, the Gelug for instance, there are the assertions of
the understanding of voidness according to sutra and according to tantra. There is no
difference in subtlety concerning the object, voidness, in either sutra or tantra. The difference
lies in the mind that understands voidness. Furthermore, in both sutra and tantra, there are
different definitions and explanations of conventional and deepest truths and the way to
meditate on the two. Even within the anuttarayoga class of tantra, various systems differ. For
instance, the methods outlined in the Guhyasamaja system are quite different from those in the
Kalachakra teachings. Also, we find differences in the ways to do stabilizing meditation
(formal meditation) and discerning meditation (analytical meditation). If we have not studied
all these systems, we will become very confused.

In short, if we do not know anything about a certain system, we need to not say anything
about it and certainly not criticize. Only on a nonsectarian basis will we be able to appreciate
the full scope of the Buddha's teachings.

Links
{1} http: / / www.paljorpublications.com
{2} http: / / www.berzinarchives.com / web / en / archives / sutra / level3_lojong_material /
specific_texts / 37_bodhisattva_practices / short_commentary_thirty_seven_bodhi /
short_commentary_37_bodhisattva_practices_01.html

Concluding Remarks on Nonsectarianism 11