Clarifying the Sage's Intent describe the stages of the bodhisattva path from the very beginning right up to full and perfect enlightment, following the teaching tradition of the great early Kadampas, expanding the ten stages of practice. The first stage is spiritual propensity; the second is faith; the third is generating the enlightenment thought; the fourth is accomplishing the perfections of generosity and the remaining perfections; the fifth is maturing sentiment beings; the sixth is entering upon the stainless paths; the seventh is thoroughly purifying ther realms, the eight is nonabiding nirvana; the ninth is the highest awakening and the tenth is demonstration.
Khenchen Appey Rinpoche received his training in philosphic and literary studies under such highly esteemed scholars as Dagyab Lodro, the Dzongsar seminary master. He taught in several seminars in Tibet and India and founded the reowned Sakya College, near Dehra Dun, in India. He is reowned for the precision, vastness and inspirational power of his reachings. His detailed knowledge of vast numbers of commercial texts makes him a treasury of Buddha's reachings.
My purpose in reissuing this text, based on teaching I gave in 1986 at Sakya Tenphel Ling in Singapore, is to present the entire teaching of Clarifying the Sage's Intent by Sakya Pandita in simple format which can be easily understood by people from diverse backgrounds. Though the coverage is brief, it nevertheless includes the complete meaning or essence of the entire teaching. Clarifying the Sage's Intent encapsulates the intended meaning of the teachings Lord Buddha gave to the world. It is also known by two other titles: 'Describe the very' pure path of the bodhisattva, or the path to enlightment' and 'The book taught to large gatherings of people.' The latter title reflects the fact that when Sakya Pandita travelled throughout Tibet and China, this was the text he taught most often.
Clarifying the Sage's Intent describes the stages of the bodhisattva path from the very beginning right up to full and perfect enlightenment, following the teachings are based on two verses from Maitreya's Mahayanasutralamkara (Ornament of the Suttras), which cover entire Mahayana teachings of the Buddha. Mahayanasutralamkara expounds ten stages of practice. The first is spiritual propensity; the second is convinced adherence to religion; the third is generating the enlightenment thought; the fourth is accomplishing the perfections of generosity and the remaining perfections; the fifth is maturing sentient beings; the sixth is entering upon the stainless paths; the seventh is thoroughly purifying the realms, the eight is nonabiding nirvana; the ninth is the highest awakening and the tenth is demonstration. The first of these, spiritual propensity, is the foundation for practice. The next six stages consist of the path and how to accomplish it. The last three stages are the results of the path. In common with all Mahayana teachings, it contains three aspects: foundation, path and result. Sakya Pandita firmly maintained that thorough grounding achieved by studying the texts, based on the correct practice of morality, is the essential prerequisite for commencing sitting meditation practices. It is therefore extremly important for us to understand the teachings and contemplate their meaning. Only in this way will we be able to meditate successfully and gain direct realizations.
It is my hope that teaching will help students of Dharma to progress along the path successfully, gain higher rebirths and ultimately attain the fruit of full enlightenment.
Khenchen Appey Rinpoche received his training in philosphic and literary studies under such highly esteened scholars as Dagyab Lodro, the Dzongsar seminary master, he received instruction on the profound Vajrayana teachings from many great masters, including Jamyang Khyentse Chokyi Lodro and Dezhung Ajam Rinpoche. He taught in several seminars in Tibet and India and founded the reowned Sakya College, near Rajpur, Dehradun in India.
After moving to Nepal, Rinpoche began the work of establishing the International Buddhist Academy (IBA) in Kathmandu, which opened in 2001, it is dedicated to making the great tradition of rigrous Buddhist scholarship and soundly based practice available to students from all over the world.
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