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that I am now going to listen to these teachings, then contemplate on the t he meanin meaning g and meditate meditat e on them. th em. I will will combine lis listen tening, ing, contemplation and meditation. On listening to Dharma teachings, we need to generate the wisdom of hearing. And then t hen without withou t losing losing the th e wisdom isdom that t hat arises arises from hearing, we need to generate the wisdom that arises from contemplation. cont emplation. And without withou t losing losing t he wisdom isdom that t hat arises arises from contemplation, we need to integrate that wisdom into our mental continu cont inuum um by genera generatin ting g the th e wisdom isdom arising arising from from meditation. meditat ion. We must combine and integ int egrate rate thes t hesee three th ree practices practices. We also need to combine that accumulation of merit with the purifying purifying of negativities negativities by engagin engaging g in the t he act actual practices. practices. T hese three hree should also be comb combin ined. ed. If we we are are able able to follow and combin combinee meditation in this kind of manner, we will achieve clear and precise meditation. In our case, however, we have been generating infinite thoughts and concept conceptss during du ring the t he day and and then, th en, in t he evening, evening, when when we try try to sit and meditate, either we cannot remember the techniques and topics for the meditation, or we cannot contemplate or get a deep unders un derstan tandin ding g of the th e meaning of the th e topic top ic of meditation. meditat ion. No matter matt er how hard we try, ry, we alw alway ayss lose lose the the actu actual al points point s of the the meditation meditat ion.. Some om e of you you may m ay h ave ave t aken th t h e Refuge prece pr ecept pts, s, lay vows, ows, bodhisatt bod hisattv va vows vows,, tant t antric ric vows vows or even even ordin ordinati ation on vows. vows. Maybe some have not take t aken n any of these, hese, but but you st still have a strong stron g int interest erest in engaging in the practices.
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It is said that, even if one cannot engage in deep and profound meditation but is still able to keep the precepts and advices of the samaya samayass purely pu rely,, then it was was said by the Bud Buddh dhaa himself himself t hat, hat , within within seven or eight lifetimes, we will be able to achieve Buddhahood. So even even thou though gh we we may not be able able to engage engage in profound profound meditation meditation or prac practtices ices, just by by guardin guarding g our three three doors an and creat creating virt virtue ue is the very very least least we can do. We have cont control over over our bod body y, speech speech and min mind, d, so at least least we we can can try try that. that . If we we try our best best to to influence our three t hree doors doors towards creating virtue, then slowly, in due course, we will be able to influence and lead our three doors towards creating virtue all day. We should investigate whether our body, speech and mind are more under un der the th e influence influence of negative negative or positive forces forces. At this t his present present stage, we will probably find that our three doors are almost entirely influence influenced d by negat negative ive thought thoughtss. But, ut , if we we are are able to slow slowly ly influence influence the virtuous thoughts to remove the negative thoughts, then, day by day and week by week, we will be able to take the essence, or to take advantage of our human existence. The subject that we are discussing now are the Kadampa teachings and what they explain is how to lead our body, speech and mind t owards owards creat creat ing virt virtue. ue. T his is t he aim aim of the teachin teachings gs.. The Kadampa teachings, or precepts (all the Buddha’s teachings are know known n as precept preceptss) are instru instruction ctions. s. Wh Wheth ether er they become act actual precepts, or instructions, depends entirely on us. If we find that by applying this method our mind becomes subdued, then these instructions have become precepts.
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DEATH AND IMPERMANENCE
As we discussed yesterday, no matter how skillful we become at expounding the teachings, at investigating and meditating, if we are unable to transform our thinking pattern from the eight worldly concern concernss, what we do cannot become become pure Dharma Dharma practice. practice. Unless Unless we realize the importance of death and impermanence, we are only preparing to live this very life. When we talk about the practice of thinking about death and impermanence, it is not enough to have the thought, “I am going to die.” T hat thought th ought alone alone is not the t he practice. practice. Even Even animals think th ink that way. We are are livin living g our life due to t o the t he kindn kindnes esss of the Trip Triple le Gem, otherwis ot herwise, e, we wou would ld not n ot have even even one on e sec secon ond’ d’ss control cont rol over over our our life. T he power of our death is poss possesse essed d by others, others, not by ones oneself elf.. But when one attains att ains the the Bodh Bodhis isatt attv va st stages ages - the t he Arya Arya bhumis bhumis - then, then, we have have control control over over our death. death . It is good good that t hat we are st ill aliv alive, e, but we mus mu st also realize that we have no control over our lives. When impermanence and death calls you, there is no choice but to follow follow. T here is is nowhere to hide nor can we run run away away.. If you you do not not think th ink very very str strongly ongly upon the th e practices practices of death death and impermanence, impermanence, our our practice will always be mixed up with worldly activities and concerns. Although lth ough we do not n ot have control cont rol over over our ou r life, we we st still have have the th e belief belief that “I am not going to die today!” While we have this kind of convict conviction, we just just plan to t o live live our life for today today and and the only only concern
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will will be for the th e preparation preparat ion of food and the t he provision provision of shelt shelter er.. T hese concerns will will come come first first . Next, we think hin k about t aking care care of ourself ourself and of making money.
THE EIGHT WORLDLY DHARMAS
Even if we do try to accumulate virtue, that virtue will not be stored and safeg safeguard uarded ed because we leav leavee nine nin e doors doors wide open! open! These doors doors are the the doors doors to the the eight eight worldly dharmas dharmas plus plus the door of anger. anger. Therefore, herefore, no matter how much virtue we may accumulate, it can be very easily destroyed - and the next day you are left without any virtue at all! Since we are planning to live forever, when somebody praises us, we feel feel ext ext remely happy hap py.. We do not not like being being criticise crit icised d or despised. despised. Actually, when we are praised, we lose a lot because we then become obliged to those people and want to give them money or presents. T herefore whatev hat ever er we we receiv received ed has been lost lost. O n top t op of this th is,, when we are praised, we feel very special and generate pride and if we are criticis criticised ed or despise despised, d, we gen generate ange anger! r! T herefore, herefore, it is said said that t hat we shou should ld not n ot like bein being g praised, praised, because we will generate pride and this gives rise to accumulating non-virtue. Rather, we should consider all of these praises and nice words as just being echos. echos. It is said said that th at we should not n ot like praise, praise, we we should hou ld be happy when we are criticised. Whenever the bodhisattvas are criticised, they feel great joy because t hen they t hey are made aw aware of their fault faultss and so eliminate eliminate them. t hem. But, ut ,
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when we rece receive ive criticis criticism, m, our react reaction is shown shown straight straight away away on our face. face. It sudden suddenly ly becomes black. But, ut , when someon someonee prais praises es us, we we smile wit with h very very wide wide open mout mou t hs. Actually ctu ally the other oth er person person is not asking asking to see our teeth but we open our mouth mou thss so so wide that we show show all our teeth to them! If we lose something or are robbed, we feel very sad but we are very happy happ y if we we win money mon ey from gamb gambling. ling. We then tell t ell all our friends frien ds “Oh “O h, I won some mon money gambling, gamblin g, let’s let’s have a party! part y!”” But if we we lose lose money from gambling, we cry. T his only happens becaus becausee we we do not unders un derstt anding andin g the instructions instru ctions on the disadvant disadvantag ages es of the th e eight eight worldly dharmas dh armas.. Even if we cann cannot ot practice avoiding them, we can, at least, pray to be able to avoid them in the future. It is said that, if we are offered others’ possessions, we should not feel happy about it because this then becomes a kind of loan and, in due course cour se,, we we will have t o repay it. it . Later, we we will not on only have t o repay that gift gift, but but we will will also also have have to repay very very heav heavy interes int erestt. So when you are given things, it is like having them in the form of a loan - so you should not be happy about it. On the other hand, if our things are stolen or taken by force, we should feel happy because then we have given the loan to others! Similarly, when we feel sick, we feel very sad and depressed and so we become unable un able to cope cope wit with h life. But we feel feel ver very happy appy when we are healthy and our situation is very comfortable.
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These points will come later, but practitioners should feel happy at being terribly sick or when our situations are not going smoothly. T his is because because obstacles, obstacles, sickn sicknes ess, s, enemies and interfe int erferences rences induce indu ce us to create more virtue. When our situation is luxurious and comfortable, there are no problems, but when the situation is not going smoothly, we should feel feel very joyful and happ h appy y because t hen, hen , we we can really practice. practice. In such a case, case, we do not not need eed to t o go to to the t he Pure Lands because because wherev wherever er we are becomes a Pure Land. Many people are able to practice Dharma more when faced with bad condit cond ition ionss or negative negative circumstance circumstan cess. For instance, when when faced faced wit with h enemies, we are given the best opportunity to practice patience. We do not need to explain all the eight worldly dharmas here in detail. det ail. From this th is example, example, we we can relat relat e t o the th e other ot her sev seven. For instance, instance, if we have wealth wealth,, we we feel feel happy happy.. But, ut , in the the precept precepts, s, it says this should not be the case because, if we are wealthy, we can then generate miserliness because we are never content with what we have. Also, we could only have the wish to be able to accumulate more wealth. If we are able to equalize or suppress the eight worldly dharmas by applying applying the the respec respecttive antidot ant idotes es,, we will will really really be practicin practicing g Dharma. Dharma. When Wh en we encount encoun ter diff difficult iculties ies such as sicknes sicknessses and int interferences erferences,, we can can act act ually purify pu rify negative negative obscuration obscuratio ns, neg n egative ative karm karmas as.. To be given the opportunity to purify negative karmas should make us feel happy!
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SELFLE SELFLESSN SSNESS ESS
It has also been said that, when we feel happy, we must dedicate this sort of luxurious luxurious situ situation ation to other oth er sentient sentient beings beings in the the form of giv giving and taking. O thers will then reflec reflectt and think th ink that th at all all these experiences experiences that you are going through - joyfully - are due to the kindness of the Triple Gem. This has been expressed in different prayers such as “May this joy fill space and may other sentient beings enjoy it.” Dharma practice is where we must counteract our delusions. We should be able to take control of any situation and apply the antidote, otherwise we let emotional states and negative thoughts such as attac att achm hment ent and ange an gerr arise. arise. In this t his cas case, e, we we are not not followin following g Dharma practice - we are wasting our time. When the disciple Drom asked Lama Atisha, “What is the most supreme up reme part of Dharm D harmaa practice?” practice?” Lama Lama At Atisha replied, replied, “The most supreme part is the realization of selflessness.”
In our case, we are not trying to realize selflessness - we are trying to prove self-existence and so we become a yogi of samsara! There is a text that talks about the self-grasping attitude and how boastful it is. is. It say says: “No matter how hard the practitioner tries to reject and negate me, they are unable unable.. On top of of that, that, I provi provide de the them wit with h lot lots of benefi benefits ts leadin leading g them hem up up to the peak of cyclic existence and then down to the bottom of the deepest hell.
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I protect these beings when they feel hungry and cold and when they go throug hrough h all the the differ differeent experienc xperiencees. I am wit with h the them m all the t he ti time me and yet yet they are trying to eliminate me. T here are only a few few who who can can actually actually dest destroy roy me. T hey are lik like a st star during the daytime.”
Because we cling to this self-grasping attitude, we cannot become one of the super-learned ones. And if you want to become a super-learned one, you must generate the wisdom to generate selflessness. The supreme of all efforts is to sub subdu duee one on e’s min mind. We see see many man y
scriptures and we hear many teachers saying that we must apply antidot ant idotes es towards towards delus delusions ions to try t ry to eliminate them. th em. If we we are are able able t o apply apply an an antidot ant idotee rightaw right away ay,, we will will become very very diligen diligent towards owards our practice. It is said that the supreme of all the qualities is to benefit others. Here when we talk about benefiting others, it does not refer to the kind of benefit we provide to others. The benefit here refers to the bodhicit bod hicittta t hought hou ght.. Wh When en we we gen generate bodhicit bodhicittt a, we achiev achievee great great qualities. All the instructions or precepts are to constantly watch one’s mind. Be constantly aware of one’s mind because our mind is very unstable. Samsara is like the cemetary and our mind is like the zombie - the being who returns from the dead, who just wanders round and around.
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So to constantly constant ly watch our mind m ind,, whether it is under und er the th e influence influence of virtue or non-virtue is the supreme instruction amongst all the instructions instru ctions or precepts. precepts. In our ou r cas case, we we normally nor mally do not n ot wat wat ch our faults, we we only watch others ot hers’’ faults. We need need to t o revers reversee this this point poin t. We should not watch others’ faults, we should watch what our own mind is doing. The supreme supreme anti antidote dote amongst amongst all all the th e ant antidotes idotes is is the th e unders und erstan tanding ding
or realization of the lack of inherent existence. The supreme behaviour amongst all the conducts is to go against all
worldly con condu ducts. cts. This is because because the Dharm Dharmaa and and the worldly worldly way way of life are totally otally separ separate. ate. Wh When en we we talk about about worldly beings beings,, we mean those who who are totally tot ally concerned with ith this life’ life’s purpose purposess. They They are thos thosee who only seek food, clothing and shelter and try to subdue enemies and accumu accumulate late more friends. These are considered considered to to be worldly beings. beings. If our life is similar to theirs, we are against Dharma practice. As I said said previously, previously, t he boun daries dar ies of t he Dharma Dh arma are for practitioners. practit ioners. T he non-practit non -practitioners ioners are t hose who are are mainly concerned only on ly for this th is life’ life’s pleasur pleasuree and happin h appines ess. s. T hey are the worldly beings. T hos hose who are more more concerned for their their future fut ure lifelifetimes are considered to be the Dharma practitioners. The supreme realization or attainment is the reduction of the the delusions delusions..
This can be seen as seeing the deity directly or achieving some kind of telepat elepathic hic power power,, etc. But these hese are not consi considered dered to be realiz realization ationss. The actual realization is the minimization or the eradication of the delusions. This is considered considered to to be the sub sublime lime realiz realization ation..
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T he sign sign of being being an accomplished siddha siddha is by becoming becomin g les lesss attached, att ached, or less less desirou desirouss. But if we we want more more and more, m ore, then th en we we are not not showing signs of being a practitioner. The supreme supreme amongst amongst all the generosities generositi es is non-a non -att ttac achment hment.. Whe Wh en
we talk about about generosity enerosity,, it is not something ometh ing that th at the t he poor cannot cann ot do do and that t hat only only the rich can can do. d o. T here are are many levels levels of generosity generosity t he generosity generosity of D harma, harm a, et etc. T here is the specia speciall generosity generosity of the Chod Ch od prac pr actt itioners ition ers.. If they th ey are really really practicing, this th is is the th e bes best form of generosity because they are actually giving their physical bodies. The practice that you are doing does not necessarily need to be the exclusive Chod practice because, even from the point of view of Vajrayogini’s practice, you have ways of accumulating merit through giving your body in the form of tsog offerings. Actually, the generosity of giving the physical body is considered to be one on e of the th e best best forms of the th e practice of generosity generosity because because,, among among all of our belongings belongings,, we con conssider it to be the t he most most prec pr ecious. ious. Beca Because use we consider this th is body to be so so prec precious ious - by givin giving g it, it is con considere sidered d to be the most precious form of generosity. The most supreme morality amongst all moral conduct is to calm
one on e’s mind. min d. In our our pres p resent ent st ate, our our minds min ds are are very very gross gross and rough. rough. When Wh en we are are able to pac p acify ify and remove remove the th e delusions delusions from our ou r mind m indss, our minds will become very flexible and peaceful. amongstt all the the patiences patiences,, is to regard regard ones oneself elf The most supreme supreme patience, amongs as very low. If one regards oneself the lowest amongst all the sentient
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beings beings, then t hen that th at is the the best best practice of patience It is as as Dromtoenpa Dromt oenpa has said - below him, him, there t here is only only water. ater. The rest rest of the the bein beings are abov abovee him. him. Wh When en one one is able to regard regard ones oneself elf as the lowes lowestt of all, all, one one is then able to practice patience in the most supreme form. T here are are emot emotional ional thou t houghts ghts such such as pride, hatred h atred and jealo jealousy usy and so fort forth. h. T hese faults are within within the the category category of anger. anger. Wh When en thes th esee thoughts arise, there is no place for us to practice patience. When Wh en we have pride, pride, we thin hink of ourself as the great greatest est on one, therefore, therefore, there is no space for us to practice patience. Jealousy is in regard to others’ good qualities. We develop jealousy with reference to others’ possessions, improvements or well being, etc. and through t hrough this t his type of of thinking, thinking, it is diffic difficult ult to practice practice patience patience.. If one is able to consider oneself the lowest one, there is no way one can generate pride or jealousy, etc. and one is then able to practice patience. The most supreme supreme effort, amongs amongstt all effort effort,, is to give give up the t he activities
of thi thiss life. If we cling cling to thi t hiss life’ life’s activities activit ies,, we do not n ot have the wish wish to st strive for creatin creating g virtue. irt ue. We do not not generate an any effort effort to t o crea creatt e virtue. irt ue. T herefore, herefore, we need to t o giv givee up the act activit ivities ies of this th is life. life. The supreme supreme meditation amongs amongst all all meditations, is on non-pretention n on-pretention..
In the t he text text , this th is is calle called d ‘un ‘uncrea creatt ed form form.’ .’ T he sin singl gle-poin e-pointt ed concentration mind is called ‘samadhi.’ If the mind is wandering, there are so many things arising that one is unable to concentrate single-
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pointedly point edly. But, ut , in the th e text, text, it does does not mention mention samadhi samadhi so cle clearly arly. The The term for supreme meditation is ‘without ithout pretention.’ pretent ion.’ This refe refers rs to hav having ing a single-pointed type of mind because, if the mind is scattered, one is unable to focus on the object in point. The highes highestt wisdom, amongs amon gstt all wis wisdom dom,, is not graspin grasping g or clinging
to the ‘I’ and the mind. The supreme spiritual master, amongst all spiritual masters, is
someone who who point p ointss out out your faults faults and then th en tel t ells ls you to t o avoid avoid them. t hem. If this th is kind of instr instruction uction is forthcoming, this t his constitu constitutes tes the supreme supreme spiritual pirit ual master master amongst amongst all. If the spirit spiritual ual master master tel t ells ls you immediately, immediately, without withou t hesitat hesitation, ion, your fault faultss, then t hen that th at is rega regarded rded as being the supreme master. The supreme instruction or precepts , above all precepts, is the
instruct instr uction ion that t hat shows and expres expressses all your faults. If the the inst instruction ructionss contain cont ain that th at kind of information, information , then then it is conside considered red to be the most most supreme instruction or precept. T he instruction instruction or the t he teachin teachings gs should hould be hitting hitt ing the th e nest nest of delus delusions ions directly directly.. H ow do we have ave a nest est of delusions? delusion s? We have all these ese different levels levels of delusions like a poisonou poisonouss snake. So if the instru instructio ction n or precept is hitting them directly to destroy them, then this is considered to be the supreme instruction. The supreme friend, amongst all friends, is mindfulness and
int introspect rospection. ion . Maybe you all know know what we we mean by ‘mindfuln min dfulnes esss and introspection,’ but it is still very important to define it clearly.
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You hav h avee to view view int introspect rospection and mindfuln min dfulnes esss in the t he form of one on e being the cause cause and the t he other oth er being being the th e res result. ult . If you you just look from the gross point of view, it seems you have to have mindfulness first and intr in tros ospec pecttion later. later. But it is not like that. th at. You hav h avee to perform the th e practice of intros int rospec pection tion first first and mindfulnes min dfulnesss later later.. identifies ifies and recogn recognizes izes the object object. For ex example, the th e Introspection ident cup is an intros int rospec pectt ion. T he one who holds that cup is mindfulness becaus becausee mindfulnes min dfulnesss has to hold h old introspec in trospection tion.. If the the handler holdin holding g the cup lets go, go, it drops. drops. Similarly Similarly,, if mindfuln mindfulnes esss does not hold onto introspection, then you lose introspection. Therefore, introspection is given to the hand of mindfulness. Mindfulnes Min dfulnesss has t o hold tightly tight ly onto ont o ins in st rospec rospection tion otherw oth erwis ise, e, if you you become become distr distrac actt ed, you you will will lose lose or drop intr in tros ospec pectt ion. T hen again, again, introspection itself has to check whether mindfulness is still holding on to t o it or not. not . T his is like a hand holding h olding a cup. T he cup cup its it self elf has to investigate or watch whether the hand is still holding it or not. You hav h avee to un u nderstand derstand this. t his. So generally, mindfulness is the mindfulness and introspection is the kind of thought that investigates, that watches constantly. But, even if it is introspection, it does not necessarily need to be the inves investigat igating type of thought. hou ght. Int Introspection rospection first first identifie ident ifiess the object, object, then th en hands han ds it over over into int o the t he hands hand s of of mindfulnes mind fulnesss and and lat lat er watches watches or investigates whether the mindfulness is still holding that object or not. not . For For example, example, initially the teacher teacher teaches teaches the th e scriptures criptu res t o the th e disciple disciple.. T hen the t he teache teacherr asks asks the th e student tu dentss to study stud y - eith either er
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memorizing or practicing handwriting, or whatever - but later the teacher has to check whether the disciple is actually doing it or not. When the teacher checks and the disciple is doing things correctly, then he/s he/ she does not have have to check check again, again, becaus becausee the th e disciple disciple is is doing well. ell. Lat Later, er, the th e teacher eacher watch watches es from a distance distan ce.. If he/she then then see seess t he st student ud ent is not not stud studying ying well well and has falle fallen n asleep, asleep, then th en the t he tea teacher cher has to come and push the student to do what is required. T he function funct ion of intros int rospec pection tion and mindfulnes min dfulnesss is something ometh ing like this. If we we have have delusi delusions ons in our contin con tinuu uum, m, but bu t we have have mindfuln min dfulnes esss and introspection, then these are the most supreme of friends. T his intros int rospec pecttion is part of wis wisdom. dom. Initially Initially,, intros int rospec pecttion needs to identify the object and then hands it over to mindfulness. Mindfuln Min dfulnes esss is not to forge forgett the t he object. object. But then, th en, if one one is a meditator medit ator on concentration, just merely not forgetting the object alone is not sufficie ufficient nt.. It is not only on ly not forgett forgetting ing the object, object, it is mindfulnes min dfulnesss to hold the object quite tightly. To acc accomp omplis lish h concentrat concent ration ion,, mindfuln min dfulnes esss is very useful useful - almost almost indispensible. indispensible. In our our case, case, when when we first hear the th e teachin eachings gs,, we are able to recogniz recognizee the meanin meaning. g. T his is considered considered to t o be introspe int rospection ction.. When Wh en we we retu return rn to our ou r homes hom es,, then t hen again again intr in tros ospec pection tion has t o check check if what we heard is st ill in our mind min d or not. not . If mindfulnes min dfulnesss is not holding and you are not remembering anything, that means that the mindfulnes min dfulnesss did not n ot do d o a good good job! T herefore herefore you should not n ot lose t hese hese two friends friends - mindfulnes mindfuln esss and intros int rospec pection tion.. For the Dharma practitioner practit ioner,, mind m indfulnes fulnesss and and intros int rospec pecttion are the th e supreme supreme friend friendss.
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T he induce indu cement ment for us to engage engage in in virtue, virtu e, or to prac pr actt ice Dharma, is t he sicknesses sicknesses,, diseas diseases, es, enemies the supreme inducement and this are the and the t he interfe int erferers rers or obstacles obstacles. T hese are like the manager manager who who manages our practice. There are many obstacles and some of you may not know what is meant by ‘obst ‘obstacle acless’ and ‘int interferers erferers’’. There are the th e interfe int erferences rences from spirit piritss. T hese are spirits spirit s who constant constan tly come to harm us. At the t he end end of the Hea Heart rt Sutra Sutra are are the pacifie pacifiers rs t o the the 84,000 84, 000 obs obstacles acles.. If you ask: ask: “What are the 84,000 84,000 obstacles obstacles?” then you do not know anything! anything! T here are l080 int in t erferers erferers who reside reside in space space.. T hen there t here are are 360 male interfe int erferers rers and 360 360 female int interferers erferers.. As well as 360 neut neutral interfe int erferers rers.. T hen there t here is another anot her level level of spirit spirit int interferers erferers calle called d ‘D ‘D on.’ on.’ They are the kind of spirits who do not harm us, but if we harm them, they will come and take revenge. Actual practitioners feel happy when they become sick. Normally these practitioners pray to have the negativities of all sentient beings ripen ont on t o onesel oneselff. T hey pray that th at all virtues irt ues and happines happ inesss may ripen on others oth ers.. Wh When en they th ey become become sick, sick, they feel feel t hat they t hey have have succeeded in their prayers. We always pray, during the Lama Chopa practice, to receive all the sufferings and negativities of sentient beings and we dedicate our virtues irt ues and wel wellbei lbeing ng to other oth er sentient ent ient beings. beings. T herefore herefore the th e practition practit ioners ers fee feell happy happy because because they th ey are able to repres repr esent ent the sickness sickness of all all sent sentient ient beings b eings and they t hey are succes successf sful ul in their t heir prac practtices ices. In some cases, when you see that the bodhisattvas are sick, we feel
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compas compassion sion towards them. T his his is the wron wrong g compas compassion! sion! We cannot cannot feel sorry for the bodhisattvas. It is said that all of these interferences, obstacles and sicknesses are the best conditions to induce ourself to create virtue because, when we have these difficulties, it harms th thee self-g self-gras raspin ping g attit att itud ude. e. Wh When en we are sick, the th e self-gras self-graspi pin ng att attitud it udee is sick. sick. T hese sickn sicknes esse sess harm these thoughts and induce us to create virtue. T herefore herefore,, thes th esee destr destructive uctive conditions condit ions are the mos m ostt supreme upreme means means or condition cond itionss to create create virt virtue ue and the th e worst worst enemies enemies are are the th e virt virtuou uouss friends friends because because they are are the th e teachers. teachers. T herefore, when when we follow follow the Mahayana Path or practices, whatever difficulties we face, we should learn learn to t o bear bear them. t hem. To train tr ain in thes t hesee thoughts thou ghts and and in this t his way way is very import imp ortant ant.. It is also also a very high level level of t raining. rainin g. The most skillful means, amongs amon gstt all all means, means, is to st op quarrel q uarrelling. ling. If
one is quarrelling, then one is not being skillful. The supreme benefit, amongst all benefits, is to inspire others to
engage engage in Dharm D harmaa prac pr actt ice. ice. Advisin dvising g others ot hers t o follow follow prac pr actt ices ices correctly and purely pu rely,, even even though th ough you you can cannot not practice practice purely pu rely and correctly yourself, by inspiring others to do so is the best way of benefitin benefiting g others oth ers.. Not practicing oneself or not allowing others to practice are the negative friends. This way, oneself is not following the practices and also one is disturbing or not allowing another to follow Dharma practice. These are considered to be harmful activities.
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Kadampa Teachings
The supreme benefit for ones oneself elf,, amongs amon gstt all the the benefits, is to guide
or direct one on e’s mind min d to the t he spir spirit itual ual practices. practices. If one is able t o transform one’s thoughts into Dharma practice, then that is the supreme benefit for oneself. Dromtoenpa asked Atisha: “What is the final mode of all phenomena?” The reply was that the final mode of all phenomena is emptiness t he esse essen n ce of emp emptt ines in esss and compas comp assion. sion. T his is like worldly orld ly medicine. medicine. T here is one one kind of medicine that t hat cures all diseas diseases es.. It has that th at potential. pot ential. Like t he example example of that th at medicine, if one reali realizzes t he meaning meanin g of emp empttines inesss of all all phenomen phenomena, a, then th en one on e is able to eradicat eradicat e all the sicknesses of all the delusions. T hen, again, again, Dromt D romtoenpa oenpa aske asked d Atisha: “In that t hat cas case, there t here are are some some who say say they th ey have realiz realized ed emptin empt ines esss but t hey have have not reduce reduced d their t heir delusions of attac att achm hment ent and and anger. anger. H ow come?” come?” The reply that that At Atisha isha gave gave was was that th at only their their mout mouths hs realiz realized ed emptiness empt iness!! If one realizes the supreme emptiness - the excellent emptiness directly, then one’s body, speech and mind becomes very soft, like cotton cott on wool. wool. It would be like the th e soup that t hat is made from from ts t sampa, with a lot lot of butter but ter in it. When you you drink it, it is so smooth smooth.. When we realize emptiness, then one’s three doors become very smooth. Q uoting uot ing from Arya Aryadev deva, a, it says ays: “Thu “T huss, having having doubt dou bt over over the t he mode mod e of existence of all phenomena, will damage cyclic existence. Just by having reasonable doubt towards the subject of emptiness acts as an
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antidote and damages cyclic existence.” Instead, if one’s three poisonous poisonou s delusions are are increas increasing intense int ensely ly,, then it mea m eans ns that th at really really only the th e mouth mout h has realiz realized ed empt emptines inesss - not the t he mind. mind . T his als also means that that one on e is not even even hav having ing reason reasonable able doubt towards owards empt emptiness iness.. H owev owever er,, if one on e realiz realizes es emptiness empt iness withou ithoutt having any fault faultss, then t hen one is able to enter into into the right right path path and can can then then damage damage the th e emotional states of thoughts. If one is able to realize emptiness without any faults that the essence of all Dharma practices are included within the practice of the six perfections - then, with this realization, one is able to practice generosity and so forth without having many hardships. One would then have stainless morality because one would not have clinging and attachment towards the objects. O ne would also also hav h avee st stainless ainless samadh samadhii which is free from clinging to to natural nat ural exis existence tence and so forth. forth . With this realization, one would have a faultless practice of patience because, because, when one on e realiz realizes es emptin empt ines esss, the pers p erson on towards owards whom whom you are practicing practicing patience patien ce would be see seen n by you you as empty empt y of inhere inheren nt exis existtence. So you could nev n ever er generate generate anger towards them. Similarly imilarly,, you would have the stainles stain lesss or faultles faultlesss perfectio perfection n of effor effortt. We will stop here, but if you have any questions that will make great laughter, then you can ask one or two! Now even if you do not have any questions, you can burst into great laughter.
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Kadampa Teachings
43 4 3
Day Three MOTIVATION
Generate motivation by thinking that having found this perfect human hu man rebirth rebirt h once on ce,, it is very very difficult difficult to t o achiev achievee aga again. in. T hen, by taking the essence of this rebirth in order to liberate and free entire sen sentient beings from from t he thr t hree ee levels levels of suffering, suffering, we will list listen to t o the t he teachings with that feeling. T he subject subject that we are are goin going g to dis discuss cuss now is based based on the collection collectionss of scatt scattere ered d Kadampa Kadampa ins in st ructions. ruct ions. As we discussed in an earlier session, if one has the wisdom realizing emptines emptinesss, then t hen the th e res rest of the the six six perfections perfections are included included in that that prac practice. tice. Generally, the practice of bodhicitta, the altruistic attitude and the compass compassionate attitu att itude de are als also o Mahayana Mahayana prac p ractices tices,, but b ut without ith out t he help of the wisdom realizing emptiness, one is unable to reach enlightenment - buddhahood. So, no n o matter mat ter how h ow much virtue irt ue one is able able to create create with the t he practice of bodhicitt bodhicit ta and and compass compassionate ionate at attitud itude, e, if we we are lacking lacking the th e wisdom isdom eye, eye, it is like like a blind person. For example, example, if you you had h ad a group of blind blin d people, people, with t he help help of a person person who was was not blind, blind , they t hey could be led wherever they wished to go.
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Kadampa Teachings
Similarly, with relation to the wisdom eye and the perfection of wisdom isdom.. All t he virtues irt ues t hat we we accumu accumulate late t hrough hro ugh the th e other ot her perfections, we are able to transmute into being the causes for enlight enlight enment . O t herwise, herwise, no matt matt er how much mu ch virtue irt ue we accumulate through the help of the five perfections and the other method methodss, if we lack lack this t his wisdom wisdom eye, eye, one one is unable un able to tran t ranssform these t hese virtues irt ues int into o the t he cause causess for for enlightenment enlightenm ent.. Therefore, even in the Guide to the Bodhisattva’s Way of Life - in the wisdom chapter - it says that all the branches that we are taught by the Capable O ne, the Bud Buddh dha, a, are for the sake sake of generatin generating g wisdom. isdom. This has a very deep level of meaning. So, this is the short explanation of how one is able to combine the other forms of perfections - if one had the wisdom. Lama Atisha was asked: “In that case, having a mere realization of emptiness, will it lead to buddhahood?” The reply was: “There is nothing - such as the sounds that we hear, or the objects that appear to us, etc., - that are not created by the mind.” It is is exactly exactly like that. hat . We are in samsara because it has h as been created by t he mind. min d. Wh When en we we go beyon beyond d samsara, samsara, that that step has also also been been created by the mind. If sentient ent ient beings are motiv mot ivated ated by ign ign orance - whet whether her we creat creat e virtue irt ue or not n ot - it produ pro duce cess t he differen differen t levels levels of the th e world world sys ystt ems. ems. So the entire universe that we live in, came into being due to the accumu accumulation lation of t he collective collective karma of sentient ent ient beings bein gs.. It did
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not come into being due to a number of powerful human beings. D ue to cognizi cognizing ng the th e nature of the th e mind and cognizi cognizing ng the th e empt emptines inesss of the mind, then one is able to create and produce the different levels of Pure Lands. So whether wheth er it is samsa samsara ra - cyclic cyclic exis existtence or the t he state stat e beyon beyond, d, nirvan irvana - it is all created by the mind. When we talk about the mind, it, in itself, is also lacking inherent exis existt ence. ence. It is in the t he nature natu re of empt emptines inesss. T his mind min d does not exis existt inherently from its own side. T he sub subttle mind min d is in the t he nature nature of clarit clarity y, lumin luminosity osity.. If one is able to recognize this mind and identify it, then, through that identification, one will strive to reach the state of enlightenment. At t he present present time, tim e, one is unable un able to utiliz ut ilizee that subtle ubt le luminos lumin osity ity of mind min d because because we are under un der the t he control cont rol of igno ignoran rance ce and the t he different different forms of win winds. ds. T herefore, herefore, we are circling circling in samsara. samsara. Awareness of the mind itself as being in the form and nature of emptines emptin esss and and then th en cognizing cognizing the th e non-duality non -duality of thes th esee two, is the understanding of emptiness. So, what it is saying here is that the nature of mind itself is in the form of emptiness, or rather, the ultimate view is cognizing or realizing the emptiness of the mind.
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Kadampa Teachings
If one is able to identify ‘correct view,’ then that is something else but, normally, what we have is a kind of mixture. Mainly, we have wrong rong view viewss concernin concerning g sup supreme reme view viewss and and so forth. fort h. Then T hen the tw t wenty ent y different levels levels of tant tan tric view viewss and collect collections ion s become entirely ent irely wrong views iews. So, most m ost of the th e time, we are dominated domin ated by wron wrong g view views. s. In our case, case, due du e to having thes th esee wron wrong g view viewss or, or, from our side, seein seeing g the objects wrongly, we are kept in samsara. Whereas, if one was able to see see things hin gs in a correct correct way, way, without without being influence influen ced d by mist mist aken aken views views,, we could get out ou t of samsara. samsara. Seeing eeing the th e nature natu re of the mind min d as empt emptines inesss and and cognizing cognizing that, th at, is the realiz realization ation of emptines emptin esss. T hen, holding holdin g that th at kind kind of unders un derstan tandin ding g constantly is considered to be a meditation. With this kind of understanding, and without distraction and cont contempla emplatin ting g it, is the th e meditation. T hen, from from that basis basis,, the performing performin g of differe differen nt act activit ivities ies in the form of illusion illusionss is considered considered to be noble condu conduct. ct. In our case, normally, without having the realization of emptiness, we can cannot accum accumulat ulatee the illusory illusory way way of virtue. irt ue. O nce we are able to unders un derstan tand d that th at way, way, we are are able able to accumulate accumulate virt virtue ue in the th e form form of illusion. Generally Generally, I know the th e way way of purifi pur ifica catt ion that th at we undertake undert ake and t he accumulations of virtue are in the nature of illusion, but the main thing hin g is that we are unable un able t o cognize cognize that aspect aspect. We are unable un able to understand that these are illusions.
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It is said that if one is already carrying out this kind of practice, then one could perform perform them t hem even even in a dream. dream. T hen, if one could could carry carry out the th e practices practices in a dream, that t hat would also also influence us at at the th e time of death. If one is then th en able to perform thes t hesee practices practices at the t he time t ime of death, death, one is able to perform them during the intermediate state, or the bardo state. If one is able able to perf p erform orm thes t hesee practices practices in the t he intermedia int ermediate te state, it is definite definit e that one will will achiev achievee the sup supreme reme at attainment ainmen ts of the the sup supreme reme siddhis. The next occasion was when Atisha was in Narthang with his three disciples. They requested him to give teachings on valid cognition. It is said said that, t hat, in terms of thes th esee stu studies dies on valid alid cognition, cognition , there t here are are so so many different levels, such as the cognition presented by the nonBuddh ud dhis istt s. But, ut , since since there th ere are infinite infinit e concept conceptss and superstit superstitions ions generated generated from that, t hat, there th ere is no point poin t to waste aste one on e’s time on t his type of matter because one’s life is too short. As we we discuss discussed ed in t he last last sess ession, ion , for t he pure pure practit practition ioner er to t o receiv receivee prais praisee etc., it becomes an obstacle to their th eir practice. If one is required to perform certain activities to help them, then we feel that we are capable of somet somethin hing g an and we develop develop pride prid e in ourse ourselv lves es.. T his creates creates a danger of redu reducing cing or minimising min imising the th e degree degreess of practice that th at one on e is undert un dertaking aking.. T hen this t his becomes becomes an obst obst acle acle to the t he practice. practice.
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Kadampa Teachings
T herefore, herefore, it is said said that th at the t he nice words ords of praise praise are objects t o be given up like something which you do not want and would like to throw far away. T he ess essential ential practices of bodhicitt bodhicitta and and the meditation meditation on compas compasssion are to provide everlasting happiness to sentient beings’ minds. If one is able able to meditate meditate on the the thought thought of lov loving ing kindnes kindnesss and bodhicitt bodhicittaa at length and dedicating to sentient beings, one is able to achieve the supreme upreme siddhis iddhis or the the supreme upreme realiz realization ationss. These hese kinds kinds of realiz realization ationss must be achieved by relying upon sentient beings because they are said to be much more precious than those of the wish-fulfilling jewel. It is said, said, to t o try t ry to accumu accumulate late the th e true tr ue level levelss of virtue, irt ue, such as wis wisdom dom and merit, merit, for the t he sake sake of infinite infinit e sent sentient ient beings - thes t hesee are the ess essential ential practices. H avin aving g accum accumulat ulated ed the th e true rue levels levels of merits, then th en one mus must dedica d edicatte this virtue towards the attainment of enlightenment. All of thes thesee ex existences which appear to to us, appear appear as as though hough they they inhere inheren ntly exis existted - as if they truly ruly exis existted from from their their own own side. But the reality reality is that th at they they do not exis existt in the t he way way that th at they they appear appear to us. O ne must recogn recognize ize thes thesee exis existtences as being being like a dream, dream, like an illusion, illusion, althou although gh they appear to us as if they inherently or truly do exist. The true meaning is not the same as these objects appear to us. For example, we can see food in a dream but on taking that food, our st omachs will not be b e filled. filled. So similarly similarly,, although alth ough these t hese different different
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existences appear to be inherently existing, they do not exist in the way way they appear to us. T herefore, herefore, one one mus mu st recogn recognize ize their very very nature and how they lack true existence. Basically the existence within samsara and beyond is just merely labelle labelled d on the t he valid valid basis basis of designation designation.. It is t hrough hrou gh that combination that things are able to exist. But, in our case, we grasp in a totally different way. We grasp at things as concretely existing from their own side and from their own right. It is due to this kind of grasping that we constantly circle in samsara. There are many many people who come come to cons consult me when when they have have differe differen nt kinds of problems - “What kind of karma did I have?” and “Did I create it? it?” etc. T hey are constantly constant ly contemplatin cont emplating g this kind of suffe sufferin ring. g. They are not trying to use the method methodss to des destr troy oy the causes causes of thes th esee suffe sufferin rings gs.. Since begin beginnin ningle glesss time, our mind min d is under under the th e influence influence of ign ignorance and delusions, so our mind always cognizes the object in a totally different different way - in an opposite opp osite way way.. T hen, hen , thr through ough that t hat,, we we creat creat e or generate generate att attac achment hment and hatred, hat red, etc. etc. It is through th rough that, th at, that t hat we we create create non-v non -virt irtue ue and negative negative karma karma and there th erefore fore our problems pr oblems.. The karma that we are going through now is within us and the self graspin grasping g attit att itud udee itself itself.. This is the creator creator of all these karmas. karmas. Although lth ough the the sel selff does not not exis existt inherent in herently ly,, we cling and cherish that that concept concept and and through through that, th at, karmas karmas are being accumulated. accumulated. T hen, we constantly have to go through experiencing different levels of suffering.
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Kadampa Teachings
Although we do not know that these are mistaken views and we do not directly foresee the wisdoms and antidotes to them, the holy scriptures do mention that the direct antidote for these wrong conceptions is the wisdom realizing selflessness. Occasionally, we now and then recite these holy scriptures. Now, we even have day and night recitations of the Heart Sutra. These are meant as antidotes to dest destroy the the wron wrong g kinds of miscon misconce cept ption ionss. Thes Thesee are very good good thin t hings gs to do. Still, our minds generate attachment and hatred but, with the understanding of the meaning of the Heart Sutra, attachment and anger are eliminated. eliminat ed. Since ince t his is due du e to a lack lack of understan un derstandin ding g of the direct meaning, even though our mouths recite the Heart Sutra, our minds min ds keep keep genera generatin ting g attac att achment hment and hatred. In our ou r cas case, e, we we must still pray and keep on reciting to be able to realize the direct meaning of the Heart Sutra in order to stop the wrong concepts. When Wh en Atisha Atisha travel travelle led d to t o Tibet, Tibet, he firstly firstly visited isited the t he upper upp er part of Tibet Tibet calle called d Nga Ngari. ri. H e resided resided there th ere for t wo years. ears. H ere, t he great great trans tr anslator lator Rinchen Rin chen Zangpo, Z angpo, Gyatsoen Gyatsoen Senge Senge and Ch Chae aen n N gawa awa took teachin eachings gs from him. him. Chaen Nga N gaw wa and his h is followers followers took teachin teachings gs for two month mon thss. T hey then made a promise that th at Atisha Atisha and the th e entourage ent ourage could only be in Tibet for two months mont hs and and that it was time tim e for them to return back to India. When Atisha was about to leave Narthang, Chaen Ngawa requested some final advice advice because because he was was return retu rning ing to India. In dia. Atisha then replied: “Whatever teachings I have given in the past - is that not sufficient?”
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Since they pushed so much, Atisha gave this final advice, starting from the word “A “Amaho” which which can can be understood un derstood in two ways ways:: (l) that t hat he was was overjoye overjoyed d and expr expres esse sed d thi thiss word, and (2) (2) that that he was was disc discou ouraged raged because whatever teaching he had given, had become insufficient. This advice was meant for all the followers of the Lama: “Most of you have very high understanding and very clear attitude and thoughts...” Next ext, Lama At Atisha was was being being very very modes modestt by say sayin ing: g: “To “To tho those se of you you who have good memories and very clear thoughts, a person such as I, who is less less learned and less int intelligent elligent,, cannot cannot advise you.” ou.” In our case, case, if we are able to know even one percent of Lama Atisha’s qualities, we would feel like jumping for joy. We would say: “I have realized this and that! hat! I am this t his and that! hat!.” We would would express express all these labels labels and more. Lama Atisha, having posses possesse sed d such such great qualities qualit ies,, was was being bein g very very modest modest by saying, saying, “To “To advise advise you wou would ld not not be b e sufficien sufficient. You are t he virt virtuou uouss friends friends, you are the Dharma Dh arma frien friends an and you are are as as dear as my own heart.” Normally when you talk about ‘heart,’ this is not talking about the heart which pumps blood. The heart referred to one one’s own own life. T his is what we cherish most - our ou r own own life. T herefore, this is referring to the Dharma friends who are as dear as one’s own heart. heart . We are children from ordinary ordin ary beings, but but here ‘child’ does not mean that one is very young or childlike, with a limited way of thinking. T he act actual instruction instru ction is: is: “Until “Until you you achieve achieve enlight enlightenment enment,, you nee need d virtuou irt uouss friends friends and and you nee n eed d the t he guru.” T herefore herefore you you must m ust rely on
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Kadampa Teachings
the gur guru. u. Unt Until you you realis realisee t he nature nature of the mode of existence, existence, you you need to hear and listen to the instructions of the lama. It says that just by knowing the Dharma will not lead you to enlight enlightenment enment.. Just Just to t o know Dharma alone iiss not good enou enough, gh, one must practice it. Then, it says to give up and avoid the objects that are harmful, t emporarily emporarily.. We should keep away away from tho t hosse objects which which are causing us to generate attachment and hatred with our mental continuum. Atisha say says: s: “Alway lwayss remain remain in the plac placee where where your virtue virt ue is constant constantly ly increas increasing.” O ne must must chose chose that th at place place.. It is said that th at until unt il one is is able to reach the state where one can control the mind, one should reside reside and remain in isolated isolated plac places es.. T his is because because unt un til one reaches reaches control cont rol over over the th e mind, mind , extern external al cond condition itionss are are able able to dis d istt ract ract us and cause cause us to generate generate emotion emotio nal thought hou ghtss, etc. So when when one on e is able t o control cont rol the th e mind, thes th esee ex external tern al cond condition itionss and objects are are unable to cause harm to us. It is said that one must keep away from the five sensual objects. Whenev Wh enever er the th e fiv fivee sense sense objects are are arou around nd and dis d isttracting, ractin g, the th e mind is ready to jump tow t owards ards t hem. T herefore, herefore, keep keep away away from thes th esee distractions. It is als also o said said in the th e thirt th irty y-sev -seven en prac pr actices tices t hat, until un til one on e gains gains cont control rol over over one’ one’s mind, min d, one shou should ld remain in isolation isolation.. T hat is one of the practices of the Sons of the Conquerer.
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Due to having having dist distraction ractionss to our our mind, mind, we are generatin enerating g emotional thoughts houghts and and due due to having having generated generated emotional emotion al thoughts, houghts, we we are creatin creating g karma. This, then, th en, is how one is kept circling again again and again again.. If one is a practitioner from the depths of one’s heart, it is said that one must give up the friends who cause us to generate delusions. Ins In stead, ead, one one must rely on virtuou virt uouss friends and guard one on e’s own own min m ind. d. If you do not rely on virtuous friends and do not guard your mind, you will generate delusions in the mind. Generall Gen erally y, there t here is no end end to t o our work unt un til we we die. T here is alway alwayss something ometh ing to do. T herefore herefore,, dedicate dedicate the th e virtue irt ue day and nig n ight ht and always investigate and analyse your own mind. The Venerable Dromtoenpa had a disciple called (Sangpochene?) whom he request requested to perform the t he Vajray Vajrayogini ogini practice practice.. Vajrayogini ajrayogini requested him to stay in the place called (Parmadup?) to perform some Dharma courses and teachings there. He refused and said that he would like to visit some holy places in India and that he would like to make some offerings at Bodhgaya and other ot her places places.. H e als also o said said that th at he would would like to perform some some Chod practices in the cemeteries. She then t hen said: “You do not n ot need eed to t o go to t hese places places if you wan want to do Chod C hod practice p ractice.. You can can prac pr actt ice Ch Chod od at the t he place place of your conception concept ional al thought houghtss - the th e place of your your supers superstt itious itious thought th oughtss. You practice Chod within the superstitious place of samsara and there you have the eight worldly resurrected beings.
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Kadampa Teachings
“You do do not not necess ecessarily arily have to go to Bodhga Bodhgaya ya to make offerin offerings gs.. Withi Wit hin n this isolated isolated body, body, you you have have the Dharmakay Dharmakayaa mind. mind. If you you want want to to make offe offerings rings,, you can jus just make an an offering offering to the Dharmakay Dharmakayaa mind.” mind.” “You do d o not n ot n eces ecesssarily n eed eed to t o go to t o India In dia because, because, within t he channels of your body, there are infinite dakinies and dakas residing there. So you you can make t sog offerin offerings gs to them.” th em.” T he main point point here is to inves invest igat igate one on e’s mind. min d. T here are are so so many differen different levels levels of investiga investigatt ing the the mind. min d. Even Even by devot devoting ing ones oneself elf to the guru, mentally, there are so many different levels. There are many levels of seeing the guru or of relying on the guru in the form of Nirmanakaya, Sambhogakaya and Dharmakaya. In our ou r case case,, when we we gen generate bodhicit bod hicittta, at the the same same time, we we also also achieve achieve the the realiz realization ation of the th e Simp Simple le Mahayana Mahayana Path of Acc Accum umulat ulation ion.. So when one surpasses this realization and attains the Great Path of the Mahay Mahayana ana Pat Path of Acc Accum umulat ulation ion,, one on e then then achieves achieves the realiz realization ation known as the Four Legs of Miraculous Power. It is said that, when one achieves the realization known as the meditative medit ative stabilization abilization of the st stream ream of doctrine, doctrine, then t hen this t his realiz realization ation of t he power power of the Miraculous Miraculous Leg Leg is attained. att ained. T hen from that, th at, without one having to work, one can levitate and go and visit other Buddha Lands and receive Dharma teachings from those lands. It is also said that, when we reach that realization then, from the statues that we have, we can also hear teachings. Initially, the statues
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were were made made by ourse ourselv lves es but but when on one’s mind mind is trained trained and we achieve achieve t hese realiz realization ationss, then t hen,, we can can directly d irectly rece receiv ivee teachings from from them. T hen, t hrough hrou gh progress progress, one simply attains att ains the th e reali realizzation of the th e first first Bhumi, hu mi, where one one can can see see the th e Sambh Sambhoga ogakay kayaa - the th e en enjoyment joyment bodies bod ies of the Buddha - directly. By performing the tantric practices and then completing the generation stages, we are then able to see the celestial mansion and the form of dakas and dakinis. T his all all total tot ally ly depends on how h ow purifie pu rified d our ou r minds min ds are are and and how one is able to cleanse cleanse one one’s mind. min d. T hrough hrough that t hat,, differen different vision visionss appear. appear. Therefore, investigate one’s mind, try to avoid negative thinking and t ry t o adopt positive positive thinkin th inking. g. T hrough hrou gh this th is,, one can can improve improve the th e visions. isions. If we we do not n ot inv in vest est igate igate and and guard our mind, min d, our mind m ind is like a wild elephant and we will not know where it is going. It is said that th at the t he instructions, instru ctions, the t he precepts, precepts, we spoke spoke of in the t he earlie earlierr session, should be practiced according to the instructions given by t he lamas. lamas. It is said said that th at it is very very difficult to t o follow follow accordin accordingly gly the advice of the lamas, but these instructions are from the Buddha. If one is able to follow the Buddha’s instructions, it means that one’s realiz realizations ations will will be quite high. But in our case, case, it is important import ant to to follow as much mu ch as we can, to do as the th e lamas lamas say say.. We must mu st reduce redu ce as not to do. much as we can, what the lamas say not In order to follow the complete instructions correctly, we need to reach reach a cert certain ain level level of realiz realization ation.. It is said said that that if one follow followss the
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practices respectfully respectfully,, without with out taking too too long, long, one one is able to experience experience a result. If one practices D harma harm a from one’s heart, heart , the the other oth er thin things gs,, like food, clothin cloth ing g and shelter helter will will come come natur nat urally ally. If one is prac practtising sin since cerely rely from the depths of one’s heart, we will not need to worry about these things. But in our ou r case, case, because because we are are neither neith er in the t he group of ‘prac practtition it ioners ers’’ nor in the group of ‘worldly ‘worldly beings’ beings’, we are in the t he middle, mid dle, pretend pretendin ing g to be b e a practit practitioner ioner.. If you you are doing doin g that, th at, then t hen you will will be fac facing ing starvation! When the practitioners are about their business, they face many obstacles obstacles and and difficult difficulties ies.. Generall Generally y, when we are about our bus bu siness, iness, we make a profit. Therefore, we could be taking something which has not been given. given. This T his could be be con conssidered ‘whit ‘whitee’ not ‘black.’ T he ‘black’ is like stealing or against the country’s laws. T here are are so so many people who, aft aft er meet meet ing with with t he Dharma, D harma, their t heir lives become a disaster! Their businesses become unsuccessful and there th ere can can be differe different nt problems within ith in the t he family family,, and so fort forth. h. T he cause of these problems is not the Dharma, but because of their own bad karma. T his is because because t he Dharma Dh arma has become too powerful powerful and the ripening result of negative karma is ripening earlier than it normall nor mally y would hav h avee done. If it is happening happenin g the th e ot ot her way way around, around , it is due to there being no negative karma created from the person’s side. T hen you you can can blame that th at too, on the t he Dharma!
Day Three
57 5 7
Since ince worldly orldly life and spirit piritual ual life are are totally tot ally differen different, it can can happen happ en that when one is trying to perform spiritual practice, there can be some misfortu misfortune ne happening happenin g to the t he worldly worldly life. life. T his does does not mean that one is losing something, but that one is doing something good for the previous life’s karma to ripen. T he disas disasters ters that can can happen h appen to t o the th e busines businesssman are not something ometh ing uncommon un common these days. days. T hese things hin gs happened happened even even in the t he Bud Buddh dhaa’s t ime. T here was was a man who who consulted Bud Buddh dhaa about about his busines businesss because it was was n ot succes successsful. Wh What at has happen hap pened? ed? Buddh ud dhaa recommended reciting the mantra known as the Norbu Sangpo mantra, mant ra, and and to t o make offerings offerings to the t he particular deity. deity. T hrough hrou gh this, the business will become successful. Generally, enerally, the wealth wealth deities deit ies like D zamb zambh hala and Vaishravana Vaishravana are heavily heavily relied relied upon up on by all all businessme businessmen n . If, when when they t hey become succes successsful and wealth wealthy y, they make generou generouss contribu cont ributt ions ions to beggars beggars and those t hose who are in nee n eed, d, then t hen they t hey will contin cont inue ue to help. H owev owever er,, if they become more and more miserly, then the wealth gods will think they are not doing the right thing and they will stop helping t hem. If the the wealth ealth gods are helping helpin g to increase increase sentient ent ient beings beings’’ miserliness miserliness,, that t hat means that they are are helping them them create more negat negative ive karma. So this th is means t hat they t hey are act act ually causing causing thes th esee people to take rebirth in the preta realm in the future. If you you are practicing practicing generosity generosity,, then t hen the wealth wealth gods will will contin cont inue ue to to suppor supportt you. Norm N ormally ally people people keep keep their t heir wealt ealth vases ases on Tara’ Tara’s st statue, atu e, but you nee n eed d to t o make offerings offerings to those t hose vases ases.. O therw th erwis ise, e, nothin not hing g will come out!
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Kadampa Teachings
Also, lso, you you shou should, ld, now and then, th en, recite recite the mantra. mant ra. If you neither neith er make offerings nor recite the mantra nor practice generosity, even if you have a house full of wealth vases, nothing will ever come out! Vaishr aishrav avana ana says says by not practicing practicing gen generosit erosity y and by only taking t aking the t he wealth - “I am not happy with this type of person.” It is tradit tr adition ional al that that you need to to make offe offerin rings gs t o the the wea wealt lth h vas vases by offerin offering g t he first first port p ortion ion and that t hat needs eeds to be very very fres fresh. h. You nee n eed d to to recite recite the the mantras mant ras.. T hen thin t hings gs will happen accordin according g to your your wishes wishes.. However, if you keep the wealth vase in a dark place and you do not make offerings or recite the mantra or practice generosity then you would say say:: “Oh, “O h, such-and uch-and-such -such a lama made a wealth ealth vase ase for for me but nothin not hing g is happenin happening! g!”” T here is is then dange d angerr of devel developin oping g wrong faith tow t owards ards t hat lama. You could even even lose faith in the lama who who made the vase. There are also rituals in relation to these particular wealth deities, which state the need for fresh offerings in the proper vessel - not broken, not cracked; the making of water offerings now and then; apologizing for doing wrong things, like taking wealth without practicing practicing any any generosity generosity,, etc; apologizing apologizing for not not doing doin g the the meditation meditat ion and recitation correctly; and apologizing for all the offerings which were not quite quit e right right for the t he level level of pract pract ice t hat one is performing. With relation to the Dharma centres, now and then, it is good to make offerin offerings gs such as as t he three th ree sweet eets and the t he three th ree whites hit es,, to recite the mantras and to make requests to support them.
Day Three
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It is quite sad sad that that D zambhala and and Vaishrav aishravana ana do not n ot help the the Dharma Dharma cent centres res.. (Much laught laughter). er). It is not not that that they they are not not helping. helping. It is, is, maybe, maybe, because of the way we recite the mantras or the way we make offerings. Maybe they are not done correctly. This is just some side-talk. The next advice says that whatever gifts or offerings that you receive from friends will will never never bring brin g satisfaction atisfaction.. T herefore, herefore, we we should hou ld practice less desire for these objects. We should always try to avoid pride and high feelings. Lama Atisha and other ot her highly h ighly realiz realized ed beings bein gs alway alwayss av avoided pride pride and and considered t hemselves emselves to be very very low. low. T hey were were always always very mod modest. If you have been too successful, even in relationship to the Dharma centres by being too materially successful, then this is also one of the obstacles obstacles to Dharma Dharma practice. It is not not nec neces esssary to be materiall materially y successful. This is because if Dharma centres became very rich, they can use money mon ey t o have have a shop or other ot her such such activities activities.. T hen there t here is the th e need need to employ many people and to ask for many volunteers to help out. By so doing, many people are wasting a lot of time. All the praises and offerings and the traditional welcoming and so forth are like the rope of the maras, so you should avoid performing all these kinds of activities. T his his is like clearing clearing away away all the st stone one obstacle obstacles. s. If there there are stones ston es on the path, then they become obstacles and you need to remove them.
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61
Day Four It is said that this life’s comforts, pleasure and the accumulation of friends friends are all very short hort moment mom ents. s. If you you are en engaging gaging in these these kinds kinds of activities, activities, they become great great obstacles to our Dharm D harmaa practices practices.. We regard these pleasures as being long term but, compared to the period period of time t ime we have to experien experience ce the hell hell realms realms or other other exist existences, ences, t his is a very very shor shortt momen m omentt. Being at attracted to t o thes th esee pleas pleasur ures es causes causes them to become great obstacles for us, therefore we should turn our back towards them. It also says that our future lifetimes will be much longer than this lifetime, lifetim e, therefore therefore the treasure will be collect collected. H ere ‘treasur reasuree’ refers refers to the th e Dharma Dharma pract practice which we we need need to t o undertake un dertake so so that that it bec becomes omes treasure to benefit the long future life to come. One must strive for the treasure of the Aryas because, in this life, we are accum accumulat ulatin ing g posses possessions sions and fame - all for for thi t hiss body bod y, all of whi which ch will will not be acc accomp ompanying anying us in futur fut uree lives lives.. It is said said that, th at, since we we can can not n ot take t ake them th em with with us to the th e fut future, ure, there t here is no reason reason to t o cling cling to them. If we see someone else’s situation as being worse than ours, then we should develop develop lovin loving g compassion compassion tow towards ards them. O ne shou should ld not neglec eglectt those t hose sentient ent ient beings b eings who are are worse worse off than us u s. Ins In st ead, ead, one on e should hould care for for them. t hem.
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It is recommended that we avoid holding partial attitudes towards others, including one’s nation and religion. We should not generate jealousy towards those who have higher qualities qualities than ourse ou rselv lves es.. Ins In stead, ead, we should respect respect them th em an and try tr y to take the special beneficial qualities that we need from them. O ne shou should ld not n ot inv invest est igat igate or sea search rch for others ot hers’’ faults, unles un lesss we are given given the t he position position of a spy! spy! Because ecause t hen , you would hav h avee no choice, you would hav h avee to do it or you would not n ot get get any sala salary ry.. Alway lwayss search for one’s own faults, as if one is searching for something, even if one is is not gainin gaining g any salary alary by doing doin g it. it. T he benefit benefit from this t his would be more than that of gaining a salary. So here it say says: “Do not n ot cont con template emplate or thin th ink k about one on e’s own own virtue; virt ue; rather rath er,, one must think th ink of others oth ers’’ virtue.” irt ue.” It is referring referring here t o expressing one’s own accumulations of virtue in order to generate pride. prid e. T hese hese sorts ort s of things th ings should hou ld not be done. But t o rejoic rejoicee over over one one’s own own virtue, virtue, that that is alright alright.. To be able to rejoice rejoice in your virt virtue ue is something to be thought about. Next ext, Shakyamun Shakyamunii say says to hav h avee the th e recog recognit nition ion that th at all sent sentient ient beings are one’s parent parentss. O ne is not only to have have the recog recognit nition, ion, but b ut one should hould not lose that recognit recognition. ion. If one is able to hav havee that recognit recognition, ion, the problems within the family, within different countries, within the th e communities commun ities,, etc., would would not arise. arise. O ne must recog recognise nise all all sentient beings as being one’s parents and love them as dearly as a mother loves an only son.
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It is said said that t hat one one must alway always react react cheerfully t owards owards other oth er sent sentient ient beings. beings. O ne shou should ld not exhibit exhibit hatred; instead, instead, we should hou ld alw always ays generate loving thoughts. Whatever type of conversation one is participating in, one should limit one’s views so as not to cause misunderstandings. O ne shou should ld not perform act activities ivities or jobs which do not n ot produ p roduce ce many benefits, because this would be a great waste of time and we would not gain much from doing it. Also, by doing that, one would lose time which could be used to practice the Dharma. We should not n ot hav h avee strong stron g desire. desire. We should hou ld not deceiv deceivee others ot hers with the intention of so doing. One should always be mindful when talking to others. Whatev Wh atever er happin happines esss or suffering suffering one on e is experiencin experiencing g in this t his life is due t o one havin having g creat creat ed the the karma in a previous life. life. T herefore, herefore, one one should hou ld not pla p lace ce blame onto ont o others oth ers.. It is better bett er t o colle collect ct others oth ers’’ kindn kindnes essses and try t ry to generat generatee the thought th ought of repaying repaying the kindn kind ness esses of the guru and so forth. Until or unless one is able to subdue one’s own continuum, it is hard for us t o subdue ubd ue others ot hers’’ mental ment al continuu contin uum. m. Withou Wit houtt having having the th e clairvoyance to know another’s mind, one is unable to benefit them by fully ripening ripenin g their th eir mental ment al continuu contin uum. m. T herefore, herefore, to achie achiev ve t he state of clairvoyance, one must exert effort to practice.
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One should not accumulate negative karma by accumulating more poss posses essions. sions. T his is because after leavin leaving g this life, one is unable un able t o carry those th ose posses possesssions ion s into int o the t he nex n extt life. life. T hese posses possessions sions would would then be used by others. Also, one would gain negative karma by colle collecting cting them. th em. If one is rich and has more than one on e needs, needs, then th en that person is like a slave to those possessions and has to look after them. T hat way, way, one can can not really really enjoy t hem. H owev owever er,, if one one has limited possessions, then one is more able to use one’s life in a more meanin meaningful gful way way. Possessions and wealth do not have any essence, therefore we should not be be distrac distr actted by them. We should be be using those th ose posses possesssions ion s to accrue merit through generosity. To acquire beauty in this life and to have happiness in the future, we must preserv preservee our ethics and and morality purely and and all all the t he time. t ime. When Wh en we talk abou aboutt acquiring acquirin g ‘beauty’ ‘beauty’ in this life, life, this this does not not mean that you will have a beaut beautiful iful body. body. If one is preserving preserving morality moralit y purely pu rely,, natu n aturally rally,, one on e becomes becomes a beaut beauty y amongs amon gstt the t he scholars. scholars. Wh While ile we are keeping the precepts purely, one will have the qualities of a beauty amongst the scholars or learned ones. It is said that, th at, durin d uring g this degenerativ degenerativee period, it is the time tim e to examine examine anger anger and hatred. h atred. Although lth ough it is the time for for sprea spreadin ding g anger anger and hatred within the continuum of all, as a practitioner, we must try to cont control rol and and avoid avoid ange angerr and hatred. O ne must must put pu t on the th e armour armour of patience to be b e protec prot ected ted from generatin generating g this th is hatred and ange an gerr. T his is like when one goes to war; the armour protects from the weapons.
Day Four
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Similiarly, the armour protects one from criticisms and harsh words from others which could provoke anger. Due to falling under the influence of laziness, we remain in this type of situ situation. ation. But from now on, we must ignite the th e fire of eff effort ort.. When Wh en we talk about about ‘lazin lazines esss,’ this this does not not merely refer refer to t o silly beings beings who just hang aroun around d not doing doin g anything. anythin g. In our ou r cas case, when when there t here is somethin omething g negat negative ive that that we need to to do, do, we are very active active and energet energetic about doing doin g it. it . But if we were to perform something someth ing virt virtuou uouss, we we are like a very tired old donkey who is being chased uphill. We may not see this situation here in Singapore, but when you see a very tired donkey going uphill, no matter how much you beat him with a stick, he may even refuse to stand up! To try to move him uphill up hill could could result result in his h is refusal refusal to move move even even one step. To move move him down hill will cause him to rush very fast and you will have to follow follow behind! behin d! T his is like, in our ou r cas case, in the th e accumu accumulation lation of non-v non -virt irtue, ue, we rush like the th e donkey don key down down the t he hill. When Wh en we we talk about about t he eff effort ort of ignit igniting ing the th e fire, fire, that th at does not mean mean that if we had a pain in the knee or pain in the bottom, it would be an eff effort ort to t o sit sit on our cushion. T hat kind of eff effort ort does d oes not apply here. The meaning of effort here is the delighted thought - the delighted attitu att itude de towards towards virtue. irt ue. If you are delight delighted ed in doing doin g something ometh ing virtuous without worrying about the difficulty - that is right effort. No matter how long one does it, one should delight all the time that one is doing doin g it. Wh When en that th at kind of thing thin g is there th ere,, then th en that th at is calle called d
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Kadampa Teachings
‘effort effort.’ .’ O therwis herwise, e, if you are not so delight delighted ed towards doing doin g virtue, irt ue, if you pretend to be making an effort, that is not ‘effort’ as meant here. If this th is is done don e pretentiously pretent iously,, you do not n ot even even wan want to t o see see t he cushio cushion. n. But if intent is there to do virtue, even though you are doing some job or activity, activity, you will alw alway ayss be longing longing to be b e there th ere on that cushion. cushion. This is the effort of doing something virtuous. Usually on seeing one’s meditation cushion cushion and you do not n ot want to be ther th ere, e, that th at means that th at you do not n ot know how t o carry carry out the th e practice practice of effort effort properly p roperly.. Due to the destruction we have caused in past lifetimes, now is the time tim e for us to devel develop op samadhi samadhi or concent concentration ration.. When we we t alk alk about the practice of ‘samadhi,’ even if it is only for a short time, we must mu st have have a correct way way of performing perform ing that that meditation medit ation.. We mus mu st spend quality time. Initially, one must spend only a short time doing the samadhi meditation; meditat ion; then, slowly lowly one can can ex extend the t he period of t ime. O n the th e other oth er hand, if one is trying to meditate medit ate on samadhi samadhi and if we we pretend pretend to be there there for howev however long, since ince our conce con cen ntration ration is flicke flickerin ring g on not have a samadhi meditation. and off, one would not
When one undertakes the samadhi meditation, it does not mean not to forget forget the th e object object of meditation. meditat ion. T hus hu s, not forgett forgetting ing the th e object object of meditation meditat ion alone, alone, is not calle called d the t he samadhi samadhi meditation medit ation.. By just staying staying in the th e stat statee of mere mere rememberance rememberance of the th e object object of meditation, medit ation, there th ere is danger danger of the th e aris arising ing of ment mental al sinkin sinking. g. T hen, there th ere is the th e danger danger of leaving the object of meditation.
Day Four
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Whatever object one is focusing on, there should also be different degrees degrees of mental ment al strength focusing on that t hat objec ob jectt. For example, example, if one hears bad news that a friend have passed away, at that moment one on e would hav h avee int intense worry orr y and int in t ense suffering. suffering. T hen if you you are aske asked d to t o eat eat food, you you would refuse refuse it. T he only thing thin g you you are thinking thin king about is the suffering caused by that news. It is with this kind of mental ment al st strength - t hat kind of similia similiarr feeling feeling which has to be genera generatted during durin g t he samadhi samadhi meditation. meditation . By not losing or forgetting the object of meditation through relying on or employing mindfulness and introspection, we will remove and stop t he arising arising of mental ment al sinkin sinking g and and mental ment al ex excitement citement.. It says ays here that th at due d ue to t o hav h aving ing the t he wrong view views, we we are kept kept obscured from realizing realizing the right view views. T herefore, one one must must sur surpass pass the wron wrong g views views and and go toward owardss cognizing cognizing the right views. views. It also says says that, at, since we we are under un der the t he control cont rol and influence of the th e wron wrong g view viewss abou aboutt emptiness and so forth, if we immediately jumped to the topic of emptiness, it would be very difficult for us to cognize the right view. In the initial init ial st ages ages,, we must try try to spend some time tim e ident identify ifying ing and recogn recognizin izing g the object object of negation egation.. So, in the the sea search rch for t he right right view, one must follow the right reasoning towards finding it - the right nature of existence. H ere it says: says: “All friends friend s who are in thi t hiss mudd mu ddy y existen existence ce of samsara, samsara, where there is no happiness at all, must move towards the dry place of liberation liberation.” .” It say sayss that th at one must meditate meditat e correctly correctly upon the th e
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instructions instru ctions of the th e precept preceptss of the th e guru. We mus mu st contempla cont emplatt e and meditate upon the sufferings of cyclic existence. H ere, ere, the t he main point poin t of what what is being being said said is: is: by meditating meditatin g correc correctly tly upon the instructions of the lama, one must then try to dry up the sufferings of the water of samsara. So, listen to the friends who are integrating this instruction and precept preceptss with it h their th eir minds. min ds. You can can list listen to them. th em. Lama Lama At At isha says says that if t hese t hin hings are happen hap penin ing: g: “I am am also also delighted delighted and feel feel joy that entire ent ire beings will will also also be happier happier.. Althou lthough gh I, mysel myselff, am ignorant, ignorant , it is alright alright for you to to listen listen to thes thesee instr instruction uctionss on the precepts.” While they were on their way to India, Nagtso the translator had promised promised to bring brin g Lama At isha isha back back within ith in tw t wo months. mont hs. O n their t heir way to India, In dia, they t hey could could not pass pass through through Nepal N epal beca because use of proble problems. ms. Due to these obstacles, Lama Atisha stayed there and composed the short text called T he Lamp Lamp on the Path to Enlig Enlighte htenme nm ent. nt . He sent a messenger with this text to India saying that, due to the blockages and obs obstacles acles along t he way way,, he could could not n ot come. H e then sought permission as to whether it was alright for him to stay back or not. Also, at the same time, he was making a request. Since Nagtso Nagtso t he transl t ranslator ator had m ade a promise promise to th e Abbot Abbot in India, he said: “This is the command that I received from t he Abbot Abbot , so you you must go on to t o India.” So he t ried to almost almost drag Lama Atisha back to India.
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Finally, Finally, the t he mess messenger arrive arrived d in India India and passed passed on the t he shor shortt tex t extt to to t he Abbo Abbott. H e was was most overjoy overjoyed ed wit with h the the work work that th at At At isha isha had been able t o acc accomp omplis lish h in composing composing these short hor t tex t extts. H e prais praised ed him saying that, in the past in India, there were holy pandits who were unable to combine all these essential instructions into such a short text. text. T he text text combines combin es the th e entire ent ire instructions instru ctions of Tantra. ant ra. He said: “Not only the people in Tibet are overjoyed with your accomplishment, but we, who have stayed in India, are extremely happy. happy. If you you feel feel that you are benefitin benefiting g more in Tibet, continu cont inuee to reside there and compose a self commentary to that short text and send it to us.” So, since they had received the permission for Lama Atisha to reside in Tibet, Tibet , the t he tran transslator said: “Well “Well,, now n ow I am able to releas releasee my load, because because I no longer have have the th e res respons pon sibility to t o take take him back to India! India!”” Next is the part where they have the permission and Atisha went to reside reside in the the first first place calle called d Taperwa. Taperwa. Wh While ile he was there, t he instructions were given to the disciple called Sharawa. The start of the instruction starts with paying homage to Mother Tara, then homag h omagee to all t he Holy H oly Lamas Lamas and Guru G uruss. T hen it says ays: “Sons of the Lineage, please pay attention to all of these words.” Generall Gen erally y, the life span span of the the people people of the th e degenerative degenerative times tim es is very very short. hort . T here is an infinite infinit e amount amoun t of knowle knowledge dge to be learned. learned. Even Even what life we we have have is indefinit indefinite. e. T herefore we must try t ry very very quickly to take the essence of life.
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Since some of us do not not know how we we spend spend our lives lives,, we must combine combine the th e entire path, starting tart ing from from devotin devoting g onesel oneselff to the the guru up to t o the end end of calm calm abiding abiding and special special insight. We should hould put this toget ogether in a short form of daily practice and one must carry on in the form of glance meditation medit ation.. That would be taking the es essence of life. life. If this takes akes too long to do, as well as doing the guru devotion practice, then one must undertake undertake a meditation on the the T hree condensee hree Pri Prin nciplesof the the Pat Path. h. If you condens the entire Lam Rim teachings and take these three as a route, then whenev henever er it is possible possible you you can add the the additional additional practices. practices. If one of these three is missing, then one’s practice is incomplete. O n the th e basis basis of having having thes th esee three principal aspec aspectt s of the th e path then, th en, whatever whatever activ activities ities one is taking taking on, on , one one’s life will will become meanin meaningf gful. ul. So, the t he thr three ee aspects aspects of the the path are shor shortt and they will will see seem m accept acceptable able to you, whereas whereas the th e Lam Lam Rim, the t he gradu graduated ated path to enlightenment enlight enment,, seems eems quite long. If the th e ent entire ire instr instruction uction of the Lam Lam Rim is diffic difficult ult hree Prin Princciples ples of the to fit into our minds, then concentrate on the T hree Path.
T he reas reason for this this is because because there is less less talk abou aboutt the t he renun renu nciat ciat ion of t he sup superior erior scope scope or the th e higher scope. scope. Even Even mere renun renu nciat ciat ion can can condense condense the tw t wo levels levels of renuncia renun ciattion of the th e smalle smallerr and middle middle scopes copes. Wh When en we we practice practice renu renunciation, nciation, the part of the t he smalle smallerr and middle scopes are included in that practice. The Mahayana practice comprises bodhicitta and meditations on emptines empt inesss and then t hen the th e dedication dedication.. Normally Nor mally,, if the th e practice is conjoined wit with h thes th esee t hree, then it is Mahayana Mahayana pract pract ice. ice. T hese hese practices are the entire Mahayana Path and they are the meanings of
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what we we need eed to to practice. If you you do not n ot know kn ow what you are going t o practice, then there will be difficulties. It says that as a practitioner, if one is keeping all of the possessions which are the th e worldly person’s views, views, they will become obstacle obstacles. s. It is said that if you are doing the same as the worldly people do, then you should shou ld not not call call your yoursself a bhikku. bhikku . Even Even by being in a monastery, monastery, if you are still performing similar activities as the worldly people, then you should not call yourself a monk. O ne should should not not relate one one’s min mind to t o thi thiss life’ life’s worldly desires. desires. If you you are performin performing g your your practice and and suddenly ud denly you you generat generat e the th e thought th ought:: “Oh, “O h, I had h ad better bett er stop stop the practice beca because use I should do some busines businesss first,” then that is called wrong thought. If you are mainly attracted to this life’s pleasure and if you still have harmful intention, etc., then you should not call yourself a bhikkhu or monk. By residing residing and being in a monas mon asttery, ery, if you are still carrying on with the worldly way of life and you are still attracted to how the worldly people gossip and so forth, you should not call yourself as someone who is residing residing in a monas mon asttery. ery. If you you want t o call call your yoursself as such, uch, one must avoid all this. If you cannot bear even the slightest harm which arises from others and if you cannot provide even the slightest benefit to others, then you should not n ot call yourself yourself a bhikkhu bh ikkhu bodh bodhis isatt attv va. If you you are doing doin g this, then it becomes becomes a grea greatt lie to the th e worldly people. people. With Wit h thes t hesee
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ways, although you are able to deceive worldly beings, you are unable to deceive those who have the wisdom eye. So when when t hese kinds kinds of t hought hou ghtss arise, arise, we we must recollect recollect the t he precepts that we have taken in the presence of the gurus and deities. If you you are facing facing difficulties along thes th esee lines, you you should shou ld have considered this carefully before you took the bodhisattva vows. Because now it is too late for you to say that is too hard for you to practice and so forth. If you have taken the precepts and are committed to follow the precepts, if it is hard for you to practice, that means that you are deceiving the deities and the lama. As for st stoppin opp ing g t he clin clinging ging an and attac att achm hment ent towards owards one on e’s relat relat ives ives and friends, etc., these precepts are only taken during ordination ceremon ceremonies ies.. T hese t hings hin gs are quit quitee difficult to t o giv givee up. By performing all of these activities, one is able to eliminate the aspiration aspirationss to the t he worldly worldly pleas pleasures. ures. T hrough hrou gh this th is,, one on e is is then able to create create the th e proper conditions condit ions to generate generate bodhicitta. bodhicitt a. Wh While ile one is in the monastery and leading that life, one should not recollect the worldly activities. Since we are beginners and do not have that much experience with the spiritual path, we have a lot of interactions with relatives and so forth. fort h. T herefore it is very very eas easy for us t o be at at tracted to t o the th e relat relat ives ives..
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So if one is unable to apply the powerful antidotes, then leading the monas mon asttic life becomes useles useless. s. If one is not apply app lyin ing g the antidot ant idote, e, then life is the same as the birds and the animals who are residing nearby to the t he monast monast ery. ery. T hese hese things thin gs are mainly referring referring to the t he bhikkhus and the novice monks and nuns. One should not postpone one’s practices saying, “It is quite hard to practice now, now, I will do it later.” later.” O ne shou should ld not generate enerate this this kind of t hought hou ght.. It is said that th at if a blind blin d person drops drop s a precious jewel jewel from his hand, hand , it would be ext ext remely remely hard for him to find it again. again. It is said that th at when one undert un dertake akess t he Dharma Dh arma practices practices,, one on e shou should ld not count the th e month mon thss or the th e years; ears; rather rath er one shou should ld be refle reflecting cting on how much realiz realization ation or how h ow much mu ch infl in fluence uence towards towards virt virtue ue one on e has gained. O ne must mu st alway alwayss inv in vest estigate an and analyse analyse one on e’s own mind. min d. So one should hou ld not not create create suffe sufferin ring g for for ones on esel elf. f. O ne should not deceiv deceivee onesel oneself. f. Also, lso, one on e shou should ld not not chea cheatt ones on eself elf.. We should nev n ever er deceiv deceivee the lamas or the t he gods. Also, lso, we sho should uld not creat create the th e cause causess to lose ones oneself elf completely nor to lose others completely. In the case case where this th is life’ life’s activities activit ies are degenerat degeneratin ing, g, it is is like you you are losing losing somet somethin hing g in this t his life, life, you you should should not not worry orr y about it bec because ause it is somethin something g t hat is necessa necessary ry.. It has has to be lost lost. For example, example, if there is a heap of filth in front of oneself, that is something that we mus mu st immediat im mediately ely clean clean up. Also, lso, if somebod somebody y else else wants ant s t o help you to clean it up, why should you not be happy?
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Similarly what what superstit up erstitiou iouss though houghtts or wrong wrong con concept ceptss we may have have mus mu st be be clea clean nsed sed by app apply lyin ing g whatever whatever antidot ant idotee is applicable. If lamas lamas and gurus can help you to clean up, why should you not be happy? One should not differentiate between the objects to whom you are being generou generouss. Although lth ough there is a difference difference from the t he object’s object’s side, side, one on e shou should ld train t rain one one’s t hought hou ght tow t owards ards gen generating eratin g bodhicit bod hicittta. T here is no difference. difference. O ne shou should ld not n ot gen generate hatred hatred tow towards ards those those from whom we rece receiv ivee harm. If you you do this, t his, then th en when when are you going to practice patience? While Wh ile the th e opportun opport unity ity is there to practice patience, when when somebody is directly directly caus causing ing harm - this th is is the right time t ime to prac p ractt ice patience. If you lose that opportunity, then later there may not be another opport opp ortun unit ity y. Anyway yway,, you you cann cannot ot practice practice patience pat ience in relation relation to to your lama or the the Bud Buddh dhas as.. And we we all all talk abou aboutt the t he need for patience. Yet when somebody omebod y harms us, we are unable un able to practice practice it. Also, lso, we can cannot not buy buy patience patience from the t he shop shoppin ping g cen centre! If you you could buy buy patience from from the t he shopping shopping centres centres,, then t hen already already ev everybod erybody y would would have have bought it and and we would not n ot even even have that opport opp ortun unit ity y, because because it would have all been sold. We have only on ly gone half-w half-way ay t hrou hr ough! gh! T here are sixty sixty pages pages and we have only gone through eleven pages! (Much laughter). Would you like t o continu cont inue, e, or would would you like to have have ques questtion and an d answer? answer? We will continue on.
Day Four
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It is said that when delusions are arising, that is the time for you to apply the th e antidot ant idotes es.. If you you are unable un able t o do this th is,, then th en the th e delusions delusions will will win win the t he power. power. If they th ey win, we will will not be able to practice the th e Dharma. If this is happening, then the purpose of practicing Dharma will not be fulfill fulfilled. ed. T hen your mindfulnes mind fulnesss t owards owards bodhicitt bodh icittaa will also also decrea decreasse. T here would would not n ot be a minut min utee of time tim e that we could could profit p rofit from, we would always be the loser. If this this is what what is happening, happenin g, then then a grea greatt obstacle is being being creat created tow towards ards the th e gene generation ration of bodhicitta. bodhicitt a. If bodhicitta bodhicitt a is interf int erfere ered d with in this th is way, ay, by forge forgettting to to benefit others, others, ev even to to help ones oneself elf will will be difficult difficult.. The only destination one will be going to is to the hell realms. If this t his is happening, happenin g, then th en list list ening to t o the t he Dharma D harma tea t eachings chings will als also o be a waste of time and energy. At the time of death, one should not cause the generation of dissatisfaction in the minds of the gurus and the gods. Also, one should not create thoughts of despair and doubt towards t hose who who are faithful faithful practitioners practit ioners.. One must, now and then, compare one’s state of mind to the quotations quot ations in the t he scriptu scriptures res.. If we we do not do this, t his, and yet yet we fee feell that th at we are practicing practicin g then, hen, in fact, the t he Dharma Dh arma and the t he person person hav h avee never never met.
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Kadampa Teachings
If one is not seeing the signs of being trained in bodhicitta or rather one is seeing the signs of taking birth in the hell realms, then even if one is moaning at that time, it will not help much. One should have the courage to lead one’s life acccording to the Dharma inst inst ructions ruction s. O ne shou should ld make make one’s situation itu ation such such that th at one does not need to go with an empty hand to one’s death. Livin Living g in a monas monasttery, ery, if one is unable un able to give give up the t he activities of this th is life, life, then the t he purpos purp osee of having having met with with the th e Dharma Dh arma and and the spirit spiritual ual path will not be fulfille fulfilled. d. If our practice is not balanced, then it is equal to the worldly way of doing doin g t hings hin gs.. If it is happening happenin g t his way way,, then t hen Dharma D harma practice just comes comes merely merely from the th e mouth. mout h. It then t hen becomes becomes mainly conditioned condit ioned to searc search h for food food and so forth. forth . It then t hen becomes becomes a pret pret end Dharma D harma practice. T herefore herefore,, one on e shou should ld avoid avoid neg n egativ ativee friends. friends. O ne shou should ld not n ot reside reside in one place. place. It shou should ld be indef ind efinit inite. e. O ne should hou ld not stay in one place, place, accumulatin accumulating g contamination contamin ationss. Alway lwayss follow accordin according g to the th e D harma. harm a. Wh Whatev atever er practices one one performs should hou ld become become a direct direct antidot ant idotee to delusions. delusions. If one is able to perform this t his way way,, then t hen it becomes becomes correct correct Dharma. D harma. Upon generating generatin g qualities qualities upon upon one one’s mental ment al continu cont inuum um,, one shou should ld not generate generate pride. If this th is is happening, happenin g, one is is under un der the domination domin ation of the demons.
7 7
By residin residing g in isolat isolated places places, one on e must mu st sub subdu duee ones oneself elf.. O ne must must also also practice being more cont content ent and less less desirous. desirous. O ne shou should ld not n ot look upon one’s own qualities or investigate others’ faults. O ne shou should ld fea fearr and shou should ld not generate generate sup supers erstit titious ious thought th ought.. We should be a kind-heart kind-hearted ed person person and not n ot be distr distrac acted ted by wrong wrong paths path s and views. O ne should alway alwayss regard regard ones on eself elf as t he lowes lowestt. We shou should ld not n ot make the laws for oneself. O ne should should alway alwayss offe offerr the t he vict vict ory to to others ot hers and we shou should ld avoid avoid or give up desire. ~ TH E END END ~
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Dedication By the merits of printing this book: May all spiritual teachers teaching true paths to enlightenment especially His Holiness the Fourteenth Dalai Lama - Tenzin Gyatso, Lama Ribur Rinpoche, Rinp oche, Kya Kyabje bje Lama Lama Zopa Rinpoche, Rinp oche, Lama Lama O sel sel Rin Rinpoche and and Khen Rinpoche Geshe Lhundrup have long and healthy lives and continue to benefit sentient beings. May all the wishes, prayers and aspirations of all our sponsors and benefactors and their loved ones be fulfilled in accordance with the Holy Dharma. May all their obstacles be pacified and may they have good health and success always. May all sentient beings have happiness and its causes. May all sentient beings be free of suffering and its causes. May all sentient beings not be separated from sorrowless bliss. May all sentient beings abide in equanimity, free of bias, attachment and anger. May whoever sees, touches, reads, remembers, talks or thinks about this book never be reborn in unfortunate circumstances, receive only rebirths in situations conducive to the perfect practice of Dharma, meet a perfectly qualified spiritual guide, quickly develop bodhicitta and immediately attain enlightenment for the sake of all sentient beings.
Acknowledgements Amitabha Buddhist Centre gratefully thanks all kind and generous sponsors whose contribution to the printing of this book made it possible to benefit all sentient beings and to spread the precious Dharma. May all wishes and aspirations of our sponsors/benefactors be fulfilled immediately, according to the Holy Dharma.
Aileen Sim Chang Lee Chia Sai Hian Foo Say Jun Fred Fung Goh Ah Moey H ah Siew Yoong oon g Jeffrey Chua & Family Kang Tien Kuan & Choo Siew Hwa Kang Yap Pang & Kang Yan Lin Koh Hui Hoon Late Lau Aik Teck c/o Jean Lau Late Mo Chin Teh Fang Lee Poh Boon Lewis Liew Lim Hoong Seng Lim Jock Mui Lucy Loe Yan Tong Loh Lye Guan Loh Yiang Theng
Low Swang Chua Mary Tan Mr & Mrs Tan Beng Chuan Ng Hock Heng Ng Siew Chong NT Kee & YS Kee Prajna Putri Quah Hock Pheng Raymond JH Seow Raymond Seow Sia Seng Jin Susin Tan Bee Choo Tan Bee Neo Tan Geo G eok k Choo Ch oo Tan Hock Lye Tan Kim Neo Tan Yong on g Kiang Kian g Tan Yong on g Peng Peng Yeo Peng Peng Hu H ui
We apologise for any omission to sponsors’ names. The Publication Committee accepts responsibility for all errors and omissions.
The Foundation for the Preservation of the Mahayana Tradition The Foundation for the Preservation of the Mahayana Tradition (FPMT) is an international organization of Buddhist meditation study and retreat centers, both urban and rural, monasteries, publishing houses, healing centers and other related activities founded in 1975 by Lama Thubten Yeshe eshe and and Kyabje Kyabje Lama Lama Zopa Zopa Rinpoch Rin poche. e. At At present, present, there t here are more than t han 150 FPMT activities in twenty-eight countries worldwide. The FPMT has been established to facilitate the study and practice of Mahayana Buddhism in general and the Tibetan Gelug tradition, founded in the fifteenth century by the great scholar, yogi and saint, Lama Je Tsong Khapa, in particular. Every three months, the Foundation publishes a magazine, MANDALA, from its International Office in the United States of America. To subscribe or view back issues, please go to the MANDALA website, www.mandalamagazine.org or contact: FPMT 125B La Posta Rd., Taos, NM 87571, USA Telephone (505) 758-7766; Fax (505) 758-7765;
[email protected] www.fpmt.org Our website also offers teachings by His Holiness the Dalai Lama, Lama Yeshe, eshe, Kyabje Lama Lama Zopa Zo pa Rinpoch Rin pochee and many m any other ot her highly h ighly respected teachers in the tradition, details about the FPMT’s educational programs, a complete listing of FPMT centers all over the world and in your area, and links to FPMT centers on the Web, where you will find details of their programs, and to other interesting Buddhist and Tibetan home pages.
Amitabha Buddhist Centre Amitabha Buddhist Centre (ABC) is a centre for the study and practice of Mahayana Mahayana Bud Buddh dhis ism m from the t he Tibetan Vajra Vajraya yana na Tradit Tradition. ion. Founded Found ed in 1986 by our Spiritual Guide, Kyabje Lama Zopa Rinpoche, a wise and deeply compassionate Tibetan Master, the centre strives to offer the pure liberation teachings of Je Tsong Khapa, the 15th century founder of the Gelug lineage of Tibetan Buddhism. To that end, we offer courses in Lamrim, or the graduated path to enlightenment, Buddhist philosophy, thought transformation and the practice of tantra. ABC is a member of the Foundation for the Preservation of the Mahayana Tradition (FPMT), the world-wide network of Dharma centres, monasteries, publishing houses, and service organisations established by Lama Lama Thubt T hubteen Yes Yeshe (1935-1984) and Kyabje Lama Zopa Rinpoche in 1975.
Our Education Programme At ABC, we provide a range of courses from beginners’ meditation and introductory Buddhist talks to the intermediate level Lam-rim, or the graduated path to enlightenment, to the study of more advanced Buddhist philosoph ph ilosophical ical subjects. Teachings Teachings are conduct cond ucted ed in English English or Tibetan Tib etan (translated to English).
Meditation Retreats Bearing earing in mind that t hat Buddhism is a living living tradition, teachin teachings gs to be studied and put into practice, ABC organises a variety of meditation retreats. T hese include includ e one-day on e-day retreats and Nyung N yung Nay retreats – an intensive two-day fasting practice with prayers to Avalokiteshvara ( Kwan Yin) as a way of immersing our minds in compassion.
Devotional Practice Since faith, the accumulation of good karma and purification of negative deeds are as important as correct understanding of the teaching, we hold regular devotional devotion al practices pr actices,, such such as Tara Tara and Guru Gu ru pujas pu jas.. In these t hese practices, chanting, meditation and ritual combine as a powerful way to bless and inspire inspire the the mind. mind . We also also arrange arrange for large-sca large-scale le offerin offerings gs to be made on special days at holy holy places. places. In line lin e with the t he Bud Buddh dhaa’s teachin eaching g on loving kindness and compassion, we also liberate animals regularly, reciting prayers for their benefit before releasing them.
Social and Welfare Activities In keeping with the Mahayana spirit of love and compassion, ABC complements its teaching programmes with social and welfare activities to nurture true caring and concern for others. ABC also provides chanting
services for the sick and deceased, and schedules visits to homes for the less less fortun fort unate. ate. O ur resident tea t eachers chers also also offer offer advic advicee to people peop le with Dharma questions and spiritual problems.
Publication Activities ABC is deeply committed to share the benefits of the Dharma with others and will make available various titles to ABC members, the public and overseas readers as funds permit. Our mission is to support Amitabha Buddhist Centre (ABC) in its effort to benefit the public by informing them of teachings and activities available through the free distribution of Dharma books, newsletters and brochures. By so doing, we hope to bring more people into contact with the Dharma, because the gift of Dharma is the greatest gift of all!
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Newsletter Subscription Fee ABC’s bimonthly newsletter (complimentary for members) is available to non-members at a fee of S$10 per year. For more information, contact us at Amitabha Buddhist Centre 494-D Geylang Road Singapore 389452 Tel: el: 6745 8547 Fax Fax: 6741 0438 043 8
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The Merits of Producing Buddhist Teachings and Buddha Images 1. O ne’s light light karmic misgiv misgivings ings will will dissol dissolv ve, while while heav heavy ones light lighten. en. 2. O ne will will be protected protected by devas devas and be unharme unh armed d by natural and and manmade disasters. 3. O ne will will alwa always ys be free free from the suffe suffering ring of hatred and vengeance. 4. O ne will will be unharme unh armed d by yaks yaksas as,, evil evil spirits spirits and and wild beas beasts. ts. 5. O ne’s mind will will be at peace peace,, free free from harm harm and nig n ight htmare maress. 6. O ne’ ne’s comple complex xion wil willl be radiant. radiant. 7. O ne will will be full of auspici auspicious ous energy energy. 8. O ne who who practice practices the Dharma whole wholehea heartedly rtedly will have have adequate living necessities. 9. O ne’ ne’s famil family y will will be harmonious and and be bles blessed with with fortune and wisdom. 10. O ne who who prac pr actice ticess what what one on e preac preaches hes will be res respected pected and loved loved by all. 11. O ne who who is dull-minde dull-minded d wil willl gain wis wisdom. dom. 12. O ne who who is ill ill wil willl ga gain hea health. 13. O ne who who is poor poor wil willl ga gain we wealth. 14. O ne who who is fema female le will be born male in future futu re liv lives es if one wishes ishes to. 15. O ne will will be fre freee of of being being reborn reborn in the t he negativ negativee realms realms.. 16. O ne will will be able able to help others grow in wis wisdom and gain gain great great merit in doing so. 17. O ne will will alw always ays be able able to learn learn the t he Dharma Dh arma,, till t ill one’ one’s wis wisdom dom and spiritual penetrations are fully grown and becomes a Buddha.
What to do with Dharma teachings The Buddhadharma is the true source of happiness for all sentient beings. Books like the one in your hand show you how to put the teachings into practice and integrate them into your life, whereby you get the happiness you seek. Therefore, anything containing Dharma teachings or the names of your teachers is more precious than other material objects and should be treated with respect. To avoid creating the karma of not meeting the Dharma again in future lives, please do not put books (or other holy objects) on the floor or underneath other stuff, step over or sit upon them, or use them for mundane purposes such as propping up wobbly tables. They should be kept in a clean, high place, separate from worldly writings, and wrapped in cloth when being carried around. These are but a few considerations. Should you need to get rid of Dharma materials, they should not be thrown in the rubbish but burned in a special way. Briefly: do not incinerate such materials with other trash, but alone, and as they burn, recite the mantra OM AH H UM. As the smoke rises, visualize that it pervades all of space, carrying the essence of the Dharma to all sentient beings in the six samsaric realms, purifying their minds, alleviating their suffering, and bringing them all happiness, up to and including enlightenment. Some people might find this practice a bit unusual, but it is given according to tradition. Thank you very much.
Dharma Books Sponsorship Form T he gift of tru trutth exc exceels all ot other gifts ft s… . (The Buddha) This book which contains the Precious Teachings is for free distribution and is made possible by the very kind and generous donations of our sponsors and benefactors. Our books are made available to the general public, institutions, Buddhist organisations, libraries, etc., both locally and overseas. We also receive requests from prisoners in the West. We need your kind support to fulfill this aspiration of benefiting others by sharing this most valuable gift, The Gift of Dharma with them. The cost of printing new titles and reprinting existing ones is costly. Any amount donated will be deeply appreciated. If you would like to share this gift with others, please photocopy these two pages and fill in your particulars. Cheques/Money Orders should be made payable to “Amitabha Buddhist Centre” and sent to: Amitabha Buddhist Centre 494-D Geylang Road Singapore 389452 May all beings be well and happy.
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KADAMPA TEACHINGS DEC 2002
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