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A teaching by Lama Zopa Rinpoche at a refuge ceremony at Kopan.
Lama Zopa Rinpoche gave this teaching at a refuge ceremony held at Kopan Monastery, Nepal, on April 1, 1995. Lightly edited by Sandra Smith.

In this teaching, Rinpoche discusses the purpose of our life, how to make this precious human rebirth meaningful and how to actualize refuge in our own mind. The teaching also contains extensive advice on experiencing illness such as cancer for the benefit of others and how to establish a bodhicitta motivation in daily life. Rinpoche concludes with advice on the power of the objects of refuge.

First I would like to say thank you very much, I’m very happy to meet you. From the heart, I would like to thank you for coming to Nepal, to Kopan, from very far away. You have come to learn meditation, the teachings of the Buddha, which is learning about your own life, your own mind, or to put it another way, to learn what is false. What is the truth and what is false; to learn these two things. Anyone who is learning or attempting to learn something, it is either to benefit others, to obtain happiness for others or to benefit oneself. So the goal is either to benefit the world, to bring happiness and peace to others or if that is not the goal then, at least to benefit oneself, to obtain happiness for oneself.

Now the obstacle, from where the obstacle arises to achieve happiness, either for oneself or for others, is by not knowing what is false and what is the truth. By not knowing this, then from this ignorance, not knowing this point, not having correct wisdom—knowing what is false and what is the truth. From ignorance the obstacle arises to obtain peace and happiness for oneself, and not only temporary, but ultimate happiness, everlasting happiness, which includes temporary happiness. In this way we can bring peace and happiness toward others.

This can be as much wisdom—knowing what is truth and what is false—as much wisdom as we can achieve and put into practice, put it into action. This is the solution to obtaining peace and happiness for oneself and to cause this for other sentient beings. Therefore, we must study the teachings of the Buddha. Another way of presenting this, another way of understanding this, another way of looking at it, is to discover what is false. Believing that reality is true causes problems for ourselves and others, including the fundamental problems, the suffering of rebirth, the suffering of death, and all the problems in between, death and rebirth, old age, sickness and so forth.

Then by learning what is the truth, what is the unmistaken path, what is the right method to achieve happiness, to find satisfaction in our life and to overcome the problems, the more we learn, the more we put into action, then we are able to overcome that and even to have control over the death. We are able to overcome even those heavy, unbearable problems of life, the suffering of rebirth and death and so forth. So we can overcome these. We can gradually overcome these, we can be free from these problems forever. We don’t have to experience this anymore. Not only are we able to achieve satisfaction in our day-to-day life, not only that, for ourselves alone to find some peace and happiness, some satisfaction in the heart, not just only that. Just to be happy, content, having peace in our own mind, not just that.

The Purpose of Our Life

One most important thing that we have to know—whether we are practicing meditation, whether we like to meditate or we don’t like to meditate—the most important thing to discover or to know, is the purpose of life, the purpose of why we are living, why it is so important to live the life, to live every day, why it is so important to survive, what is the purpose of living. Each day, each hour, each second, the purpose of our living. It is extremely important to have the correct understanding of that. That is the most important meditation, that understanding. Then living the life with that wisdom, with that thought to benefit others, with that thought to benefit other sentient beings. This is the best way to achieve happiness in the life, the best way to find peace and satisfaction in our own heart, by having the correct wisdom of the purpose of our life, the attitude to obtain benefit for other sentient beings.

So now, the purpose of our life is not just to solve our own problems and to obtain happiness only for ourselves, not just that. This attitude, just living the life only with this attitude doesn’t fulfill the purpose of why we have this precious human body. You might have already studied this meditation subject, the graduated path to enlightenment, which comes in three divisions. The graduated path of the lower capable being talks a lot about how this human body that we have now is so precious, how it is so important, all the qualities that it has, all the advantages, all the benefits, what we can achieve with this precious human body. The benefits that we can achieve from this for our own happiness and especially for other sentient beings who are numberless, who want happiness and do not want suffering. With this precious human body, we can offer infinite benefit to the numberless other sentient beings. We can cause all the happiness—any temporary happiness, any ultimate happiness—we are able to give that to everyone, every other sentient being, who are equaling the limitless sky.

The Nature of the Mind

Not only that, our mind also has buddha nature, the fully enlightened being’s nature, which is the clear light nature of the mind, which is pure, it doesn’t exist from its own side and is not oneness with mistakes. The nature of our mind is not oneness with the defilements.

That is not the only reason. It is not only because of this—that in our mental continuum there is buddha nature, which gives all the hopes, all the possibilities that we can be liberated, that we can free from any problems, from any sufferings of samsara and never have to experience all those unimaginable sufferings of the hell beings or hungry ghosts, those beings’ sufferings, animal sufferings, human beings’ suffering, all those different beings. We can be liberated, so we never have to experience those sufferings forever once we are liberated from that. We can be liberated completely from the cause, the reason. We can be completely liberated from the whole entire cause of these sufferings, karma and the disturbing thoughts—the karma, the action and the disturbing thoughts, all the defilements.

Because we have buddha nature in our mental continuum, this gives us all the hope, all the possibilities, that we can cease, we can be liberated from all the suffering and causes. This gives us hope, no matter how much we believe we have the heaviest problem, even if we are missing limbs or have TB, cancer or whatever; or that nobody is helping us, that nobody loves us; seeing, having these appearances in the life that nobody loves us or nothing is working in the life, everything got stuck, in business or whatever we try, that nothing is working, there are always constant problems or constant problems of health, disease coming or whatever. Whatever the heaviest problem we experience, because of our buddha nature, no matter how much we think that all these problems are so heavy, so unbearable, in reality they are all temporary, just as the sky is not oneness with the fog, with the fogginess.

The sky itself is not oneness with the fog, therefore due to wind and so forth, due to causes and conditions, the fog goes away. The clear sky is obscured by heavy fog that blocks seeing the stars, the moon or the sun; due to cause and conditions it is collected there. Due to causes and conditions it happened there, it arose, but due to other causes and conditions the heavy fogginess that makes everything very gloomy or very dark goes away. During that foggy time it looks as if it is impossible for it to go away. It is very heavy, very dark, however in the next hour, due to other causes and conditions, then the sky becomes clear. We can see the sun or the moon; it becomes very clear. So what is happening is not forever because the nature of the sky is not oneness with this heavy fogginess, like that.

It’s the same thing with our life experience, all our problems, whatever it is, even the suffering of death, AIDS and all these things, all these sufferings; so, you see, due to cause and conditions this happened, we experience these problems, we go through that, but because we have buddha nature, if we put together another cause and conditions then we can eliminate or we can cease all these unbearable, heavy problems of life. Our sufferings can be completely ceased and we can make it impossible to experience them again.

Buddha nature is clear light, the nature of the mind is clear light. This is the basic reason, the fundamental reason which gives us all the possibilities, all the opportunities for good things, all the hopes for good things.

This Precious Human Body

On top of that, this time we have this precious human body, qualified with the eight freedoms and ten richnesses, so that we can achieve happiness in future lives. The reason why we bring up the happiness in future lives is because that happiness is long-term happiness. It is not a question of one year’s peace and happiness, it is not a question of one month or one day of peace and happiness. It is long-term happiness, the happiness of future lives. I am talking about long-run happiness.

The happiness of this life, even if we did succeed in achieving this, is just a question of a few years at the longest, or a few months, a few weeks or some days, not sure. Anyway, it is very short; it’s a very short-time happiness. Any happiness of future lives, whatever we wish for, we can achieve with this precious human body. Even if we wish to receive the precious human body again, a human body or a deva body—those other beings who are living on the higher planets, who have much greater, much longer lives than human beings in this world and who have hundreds, thousands of times greater sense enjoyments than us human beings. Even if we wish to reincarnate in those realms after our death, to reincarnate in those deva realms, those worldly gods or devas, we can achieve that with this precious human body. Even if we wish to have perfect surroundings in our future life, so that all our wishes get fulfilled, so that we get a lot of support, so that people are harmonious with us, their mind is harmonious with our mind, they are happy with us and they support us; they don’t make us upset, they don’t become our enemy. If we wish to have perfect surroundings in the future, we can achieve that with this perfect human body, because we can create the cause for all these things.

To receive the body of the happy migratory being in the next life, we can achieve any of those things, because with this precious human body we can create the cause by practicing morality. We can practice morality. It doesn’t mean we have to become a monk or nun; it means that whatever we can do—morality, whatever vows we can take—we can practice. We can also practice charity, we can dedicate the merits to receive the result. Then to receive perfect surrounding people in the next life, with this human body, we can create the cause for that by practicing patience in this life. That is a cause. Then, if we wish to receive a perfect human body, a human body that is qualified in the eight freedoms and ten richnesses in the next life, again to develop the mind in the path to enlightenment, again to continue to develop the mind in the path to liberation, to enlightenment, we can create the cause. With this perfect human body that we have now, we can create the cause for that.

At the time of death, even if we wish to be born in the pure land of Buddha, where once we have reincarnated there we never have to reincarnate in samsara, where we don’t have the suffering of rebirth, sickness, such as AIDS and those things, all the problems. If we are reborn in those pure lands, we never have to reincarnate in samsara, to experience all the problems again. That’s it, that’s the end; we don’t have to reincarnate in samsara and experience all the problems again. If we wish to achieve that, to reincarnate in a pure land, and not only that, not only not having to reincarnate back in the suffering realm and experience all the problems again, not only that, in certain pure lands of Buddha, there we are able to complete the path and become enlightened, to free the numberless suffering sentient beings from all the obscurations, all the sufferings and lead them to full enlightenment. We can lead them to the peerless happiness, full enlightenment.

If we wish to achieve this, we can do it with this perfect human body that we have received, that we have now. We can create the cause to reincarnate in this pure land of the Buddha, those certain deities or buddhas’ pure land. Once we reincarnate there, we never have to reincarnate again in samsara and experience the problems of life, all those unimaginable sufferings. Not only that, but we are able to develop the mind in the path, complete the path and become enlightened there. Then we are able to do perfect work for numberless other sentient beings without the slightest mistake. Naturally, spontaneously manifesting out of compassion, with perfect power and with the omniscient mind, with complete wisdom. Even in each second, liberating many sentient beings from the sufferings, leading them, guiding them to happiness, from happiness to happiness, to full enlightenment, which is the cessation of all the mistakes of the mind and completion of all the realizations.

So we can create the cause for that. If we wish to achieve that, with this perfect human body we can create the cause, on the basis of practicing morality and the good heart, bodhicitta, the thought of benefiting other sentient beings. There are particular practices to create the cause to reincarnate in the pure land, meditations, things like that.

Also, the other thing is, without reincarnating in the pure land, then again being reborn as a human being, taking a human rebirth, but a human rebirth which is much more qualified, having the eight ripening qualities. Having a human body which has the eight ripened, not ripening, qualities. If we are able to achieve this, then it becomes very powerful to have quick success actualizing the path to enlightenment. It’s very powerful, very powerful in order to have the realizations of the path to enlightenment, it’s very powerful to benefit. Then we are able to offer extensive benefit toward other sentient beings.

As Lama Tsongkhapa mentioned in the lam-rim, in his teaching called Lines of Experience of the Graduated Path to Enlightenment. This was from his own experience, Lama Tsongkhapa’s own experience. In this lam-rim, Lama Tsongkhapa mentioned that, in order to have great success, to complete the realizations of the path to enlightenment, to have great success. Also to be able to offer extensive benefit toward others. Also if we wish, we can achieve the eight ripened qualities, such as a long life, and having control, having a powerful body and mind so that we can bear the hardships. Because the body and mind is very powerful we can overcome the problems, the obstacles to actualize the path, to meditate, to practice Dharma, We can overcome these easily, we can bear the hardships, not being small-minded, but with a brave heart. We can be like those many great yogis, like Milarepa.

We can achieve enlightenment within a number of years, in this life, within a brief lifetime of degenerated time. This means a very short time. With a brave heart, not a small mind, not a weak mind, but a brave heart, and also physically not weak, but powerful, strong. Therefore we are able to succeed, to overcome the obstacles and succeed in actualizing the path, to complete the realizations of the path and so forth. So there are eight qualities, like that. These are necessary qualities to be able to extensively benefit to others. We are able to extensively benefit others, and also to easily develop our mind in the path to enlightenment. These are the qualities that we need for that.

Also having a perfect body or precious body which has four Mahayana Dharma wheels. It means in the next life. We prepare in this life for the next rebirth, we prepare in this life, we make arrangements, we create the cause for the next life to be born in the place where there are Mahayana teachings existing. We are born in the right place, in a conducive environment, with parents, the family, those having the faith to follow the teachings, who have faith in these teachings. To be born where the Mahayana teachings exist, so where there are all these perfect conditions, again to meet Mahayana teachings; then to be able to continue to develop our mind in the path, which we haven’t developed in this life. So to achieve enlightenment for sentient beings. We can create the cause, we can achieve this with this perfect human body because we have created the cause.

Then if we wish to achieve ultimate happiness, be free forever from the whole entire sufferings of samsara, which comes in the three: the suffering of pain, the suffering of change—those which are called pleasures but in reality they are suffering, which are labelled pleasures and we believe are pure happiness but in reality are only suffering. Those sufferings, those samsaric pleasures, are called the suffering of change. That is why those pleasures don’t last. The more we put effort, the pleasure decreases. Instead of continuing, increasing the pleasure, it doesn’t last, it decreases. Then pervasive, compounding suffering, which is the fundamental suffering of samsara. So you see, being free forever from the whole entire suffering and the cause, karma and delusions. If we wish to, we can achieve this, because with this precious human body we can actualize the path, we can create the cause.

The fundamental path to achieve this, the higher training of morality, on the basis of refuge, having refuge in the heart, relying upon the fully enlightened being and the Dharma, the path, the method which liberates ourselves and others from the whole entire suffering and its causes. In reality that which does this, which liberates, which eliminates the whole entire suffering and causes is Dharma. In reality, it is our own mind. It’s our own healthy mind, it is our own positive mind, it’s our own wisdom, it’s our own compassion.

[[{"fid":"168","view_mode":"default","fields":{"format":"default","alignment":"","field_iptc_object_name[und][0][tid]":"","field_iptc_object_name[und][0][value]":"","field_iptc_object_name[und][0][timezone]":"","field_iptc_object_name[und][0][value2]":"","field_exif_imagedescription[und][0][tid]":"","field_exif_imagedescription[und][0][value]":"","field_exif_imagedescription[und][0][timezone]":"","field_exif_imagedescription[und][0][value2]":"","field_gallery_id[und][0][value]":""},"type":"media","field_deltas":{"2":{"format":"default","alignment":"","field_iptc_object_name[und][0][tid]":"","field_iptc_object_name[und][0][value]":"","field_iptc_object_name[und][0][timezone]":"","field_iptc_object_name[und][0][value2]":"","field_exif_imagedescription[und][0][tid]":"","field_exif_imagedescription[und][0][value]":"","field_exif_imagedescription[und][0][timezone]":"","field_exif_imagedescription[und][0][value2]":"","field_gallery_id[und][0][value]":""}},"link_text":null,"attributes":{"title":"Click to view in our Image Gallery","height":400,"width":267,"style":"width: 267px; height: 400px; margin: 5px 8px; float: left;","class":"media-element file-default","data-delta":"2"}}]]Taking Refuge in Buddha, Dharma, Sangha

The basic path is this, the basic Dharma that we are taking refuge in is our own mind. We are trying to achieve happiness by transforming our own mind from the disturbing thoughts into peaceful thoughts which produce satisfaction, peace and happiness, both temporary and ultimate. By relying upon our positive thoughts, trying to achieve happiness, that is Dharma, that is taking refuge in the Dharma, and that is the only way to achieve happiness. By relying upon that, with this Dharma wisdom, understanding, the happiness has to come from our own mind. It doesn’t come from outside, it has to come from our own mind. And how? From the positive mind, by relying upon our positive mind, our healthy mind, the thought which brings satisfaction, peace and happiness in our own mental continuum.

By relying upon this and transforming our mind into this, then through this we achieve all the happiness up to enlightenment, the highest happiness, enlightenment. This includes day-to-day peace in our life, from there up to enlightenment. This comes from Dharma, which is our own mind. This is how we should realize what it means taking refuge in Dharma. It doesn’t mean surrendering to something that gives us no freedom, something which suffocates us or which doesn’t give freedom to us. It is not that. That is a misunderstanding of what taking refuge means. Thinking we surrender to something which doesn’t give us freedom. If the freedom that we want is for happiness, if it’s for peace and happiness, not suffering, then this way of taking refuge in Buddha, Dharma, Sangha only gives us the freedom to achieve what we want. We can achieve the peace and happiness in our heart, including liberation, enlightenment, all those things, including day-to-day satisfaction and peace of mind. But if what we want is suffering, not happiness, the opposite to peace, then it is different. We don’t achieve suffering from this. We don’t achieve suffering by taking refuge in Buddha, Dharma, Sangha.

Taking refuge in our own Buddha, our own Dharma, our own Sangha, it is our own mind; it is that which is called result time Buddha, Dharma, Sangha. That is what we are looking for; what we are looking for is our own Buddha, Dharma, Sangha. That is the achievement. But in order for this to happen, in order to actualize our own Buddha, Dharma, Sangha, the result refuge, in order for this to happen, then this has to be created, this has to be actualized with the support of others, with others’ help. We need the help of other beings, who are separate from oneself, by depending on others’ support. To be completely cured of a disease, we must rely upon a doctor, medicine and nurse. To completely recover successfully from this severe disease that we have, then we must rely upon doctor, medicine, nurse. With this support, this help, then we can become completely healthy. We can be completely cured of the disease.

To know all the treatment, to be able to diagnose  and recognize all the sicknesses, to diagnose that and to know all the treatment to cure the disease, we have to study by relying upon a wise doctor. We have to rely upon somebody, to see somebody outside, like a wise doctor who knows everything. By relying upon that, by studying, then we can become the wise doctor who can help ourselves and others. It’s the same as that. Not only to achieve ultimate happiness, liberation from the whole entire suffering and causes for ourselves, not only for that, but to be able to become a perfect guide, to liberate the numberless other suffering beings from all the suffering and its causes, to lead them to peerless happiness, full enlightenment. To do that, we have to become a buddha by actualizing the Dharma, the refuge Dharma, all the realizations of the path. Then we have to become Sangha to be able to do perfect work, service for other sentient beings, to guide other sentient beings.

We are practicing Dharma, practicing meditation and actualizing the path in order to become the result refuge, Buddha, the Sangha and to actualize the Dharma within our own mental continuum. This is the ultimate taking refuge. We are practicing meditation, practicing Dharma for this, so that we can become a perfect guide, able to do perfect work for all sentient beings.

As I gave those examples, then we need others’ help and support for this to happen. we need to rely upon other beings, the buddhas, and their realizations, the Dharma that they have, the scriptural understanding and the realizations, their experiences that are unmistaken. We need to trust and rely upon that. We also need the help of the Sangha. We need the support of the Sangha, the inspiration from the Sangha for practicing the path, we need inspiration from them. For example, all these things, we have to have examples; we have to follow their example. Therefore there is a need to rely upon Buddha, Dharma, Sangha.

Oour main goal is to become Buddha, Dharma, Sangha. It’s like becoming a professor, a doctor or professor, to be able to do that we have to learn from another professor; we have to get all the qualifications by relying upon somebody.

Now I think that is on the basis of the three higher trainings, the higher training of morality, concentration, and wisdom. “Higher” means on the basis of refuge, by having refuge in the mind, then morality, practicing morality and concentration, wisdom. These are the fundamental paths to achieve everlasting happiness and liberation forever, to be free from the whole entire suffering, the cycle of death and rebirth, all the sufferings and causes. With this perfect body we can practice this and we can achieve liberation from samsara if we wish to.

The Ultimate Goal

How do we achieve the highest goal, the full enlightenment? With this perfect human body we can practice bodhicitta and follow the bodhisattvas’ deeds, such as the six paramitas to ripen our own mind and there are four practices to draw others, which is to ripen the mind of others. However, with this perfect human body we can practice bodhicitta. In this human continent, this particular continent where we are, this is a suffering continent. There is the eastern continent, the human world, the northern continent, the western continent and the southern continent. There are different human worlds like this, and where we are now is the southern continent. In this southern continent, there are all kinds of lives, suffering and pleasure. We ourselves go through this, we see so much suffering and also, comfort, pleasures, all sorts of lives. However, because of this it is very easy to generate renunciation of samsara and because of this, it is very easy to generate compassion. For us, it is very easy, we who are born in this world, the southern continent, it is very easy to develop compassion toward others because it is easy to see the suffering of others.

It is very easy to generate compassion, to develop compassion, therefore it is very easy to generate bodhicitta. If there is no bodhicitta realization, there is no enlightenment, then we cannot perfectly guide all other living beings from happiness to ultimate happiness,  full enlightenment. We cannot perfectly guide others, we cannot do perfect service for others.

The ultimate goal of our life is to free all sentient beings from all the sufferings and to lead them to happiness, especially full enlightenment, the peerless happiness. That is the ultimate goal of our life. To be able to achieve this goal, to be able to do this perfect service for others, we need to achieve the omniscient mind, knowing all the past, present and future, being able to see everything directly. Being able to see directly and being able to read the numberless other sentient beings’ minds, all the different characters—being able to see the different wishes that they have, their intelligence, the different levels of karma, their potential and the various methods that can fit to them. We have to know everything; we need to know the numberless methods to benefit other sentient beings and we need to have perfect power to reveal the various methods. Not only that, we need to have completed the mind training in compassion toward all living beings. We should have all these qualities. These are the basic qualities and there are also many other qualities. We should have all these qualities to be able to do perfect work, service for all sentient beings.

Without bodhicitta realization all this is not possible. Without bodhicitta we cannot enter the Mahayana path and without entering the Mahayana path we cannot achieve all these qualities. In this particular human world where we are born now there is suffering, therefore we can easily generate very strong renunciation of samsara, renunciation of samsaric suffering. Then because of that we can generate very strong compassion easily and because of that, we are able to actualize bodhicitta very easily and strongly. Because of that very easy, very strong and very powerful bodhicitta, we are able to achieve enlightenment very quickly. The conclusion is that with this human body in this southern continent we can achieve enlightenment easily and quickly.

In the six realms—the sura, asura and human realms and the hell, hungry ghost and animal realms—the only realm which has the opportunity to become enlightened within one life is this human realm. Not even in other human worlds, but only in this one, our human world, this southern continent. This is the only one. Human beings in the southern continent are the only ones with the opportunity to achieve enlightenment within one life. In one lifetime we can achieve enlightenment, therefore, we are extremely fortunate that we are born as human beings and we are born in this southern continent where we receive this human body. This human body that we have received in this southern continent is regarded as very precious because it has so many qualities and so much opportunity.

With this human body we can achieve liberation from samsara and we can achieve full enlightenment for sentient beings. These two are ultimate happiness. Not only in each day, but even in each hour, each minute and each second, with this perfect human body we can achieve any of these happinesses, any happiness of future lives, the temporary happiness, such as reincarnating in a pure land and so forth. Also, we can achieve any of those ultimate happinesses. We can create the cause with this perfect human body, even in each second in our everyday life.

Therefore this precious human body, which is qualified with eight freedoms and ten richnesses, is extremely, highly meaningful. Even in each second it is very precious, even in each second in our everyday life. So like that. Maybe short break.

[Break]

As I mentioned before, if the attitude is just seeking happiness for oneself, to resolve our own problems; if we live our life with this attitude it doesn’t transcend, it doesn’t make our life anything special. Our life is nothing special, it is nothing higher than ants, insects or worms, or those very vicious animals, tigers or poisonous snakes. It is nothing special from them, nothing special from their attitude. Even those tiny insects and even those very vicious animals live their life with this attitude, only seeking happiness for themselves. They are constantly looking for protection, constantly looking for food and constantly only looking for happiness for themselves. That’s it. There is no thought of obtaining happiness for others, to benefit for others.

Without bodhicitta we do nothing special from them. Externally we have the human body, which is something very precious, but internally we do nothing special. Just having that attitude doesn’t give meaning to this life. It doesn’t give the special purpose why we have taken this precious human body at this time and why we have not taken the body of a crocodile, a lobster, a frog, a spider, a scorpion, a jelly fish or an octopus.

Anyway, there has to be a special purpose for having this precious human body. That attitude doesn’t fulfill the purpose of why we have taken this precious human body. In other words that attitude only becomes an obstacle to making this life, this precious human body, beneficial even for oneself, leave aside making it beneficial for other sentient beings. This attitude becomes an obstacle blocking even that this precious human body could be beneficial to achieve happiness for oneself. This attitude becomes a blockage for making this human body useful to achieve happiness even for oneself. Like that, as I mentioned before.

The ultimate goal of our life or the real purpose of our life is to eliminate the sufferings of others, to obtain happiness for numberless other sentient beings. To free others who are numberless, to free each and every one of them from all the sufferings and to lead them especially to the peerless happiness, full enlightenment. That is the ultimate goal of our life. That is the purpose of our living.

Therefore, it is an extremely good practice for the twenty-four hours to keep the mind in this attitude, from when we wake up in the morning. Think, “My life is to benefit others, the numberless sentient beings without discrimination, without leaving even one exception, including the enemy who harms me, including that.”

Universal Responsibility

Think, “I am here to serve others, to cause happiness to others.” Live the life with this thought. Also feel the responsibility, the universal responsibility, that, “I have the responsibility to obtain happiness for all sentient beings. I am responsible for all sentient beings’ happiness.” Usually the reasoning is that if we have compassion toward other sentient beings, then they will not receive harm from us. They will receive peace and happiness from us and on top of that, by developing compassion, by having compassion, we benefit others. Not only do we stop giving harm, but also we benefit, we do something for others, we cause happiness to others.

All the peace and happiness that numberless other sentient beings receive from us, that is dependent on us and that is in our hands. Whether we want to offer this happiness and peace to others or not, it is in our hands. Why? Because it’s up to our mind, what we do with our mind, what kind of attitude we have toward others, whether we have compassion, the thought to benefit others; whether we have this attitude toward others or not. Whether all the numberless other sentient beings receive happiness, what they receive from us, depends on our having compassion toward them. Therefore, it’s very logical that each of us clearly has universal responsibility. We have responsibility for their happiness, to obtain happiness for every living being.

Bodhicitta Motivation in Daily Life

In twenty-four hours of our life, day and night, we should live the life with this thought, this purpose of life, the thought to benefit others, the thought to obtain happiness toward all sentient beings. This is the purpose of life, and the other thing is to feel the responsibility. When we get up in the morning, when we are waking up, getting up in the morning, if we get up with this thought, that means naturally the purpose of getting up is to serve others and to obtain happiness for other sentient beings. When we are dressing, if we are dressing with this thought, that naturally we are wearing our clothes in order to serve other sentient beings, in order to obtain happiness for other sentient beings, to benefit other sentient beings, then it naturally becomes that.

The same thing when we eat breakfast, if we practice mindfulness, if we eat breakfast with this attitude, then naturally eating breakfast doesn’t become just for ourselves, for our own happiness. Having breakfast becomes an action to benefit others; even eating breakfast becomes an action benefiting other sentient beings. Naturally it is dedicated for others, so our actions are benefiting other sentient beings. When we are washing every morning, if we wash with this attitude, then naturally all the washing does not become for our own happiness; it doesn’t become ego. Even washing becomes a beneficial action toward other living beings. It becomes for others. Even washing, cleaning the body, becomes a beneficial action toward numberless other sentient beings.

The same thing when we go from home to work, to our job, we should go with this thought, which is the purpose of life, the thought to benefit numberless other sentient beings, if possible. Not only to benefit the employer who employed us, not only to benefit those people who own the company; not only that we are causing happiness, not only to benefit the people who receive the goods, not only the thousands of people, or hundreds of thousands of people who receive the goods. Not only the thousands of people, or hundreds of thousands of people who receive the goods, the materials that are made in the company factory, including our own effort. Not only those people, the hundreds of thousands of people who receive those things and get comfort and pleasure from that. Not just this, but if we can think of the numberless other sentient beings, to benefit them. When we include these people—the employer, the owner of the company, and so many hundreds of people who receive the things that we are making, who we are sending letters to, or manufacturing, making things for—think that other people are receiving comfort, including them.

When we go from home to the job, if we go with this thought, and also while we are working, eight hours or six or seven hours, however many hours we are doing the job, then also remember that. Even if the mind gets distracted again by ego, working for self, for our own happiness, if our motivation becomes ego, the selfish mind; even if it becomes that, then again try to transform it into the thought of benefiting other sentient beings, which is the purpose of life. Also, try to feel the responsibility, thinking that “I am responsible for all sentient beings’ happiness, therefore this is what I am doing here.” So, with a good heart, the thought of benefiting others. Same thing, when we have lunch and dinner, or when we go to bed, the same.

When we go to bed, also do it with that thought of benefiting other sentient beings. Think, “In order to serve, to obtain happiness for all sentient beings, to do this service I need a long life, I need to be healthy, therefore I am going to sleep.” Same thing with food and all these things.

Also, when we make parties, when we are doing things, making parties, giving food and drink to others, the same thing. Do it with the thought of bodhicitta, to benefit others, to obtain happiness for other sentient beings. In this way, it blocks the attachment, there is no motivation of attachment, which makes the action become non-virtue, the cause of suffering. The mind which makes the action the cause of suffering, non-virtue—that non-virtuous motivation is the attachment to this life, clinging to this life’s happiness—so that is stopped.

Not only that, in this way all the activities that we do in our daily life—eating, walking, working, sitting, sleeping and so forth, all these activities—we don’t allow a nonvirtuous motivation to arise. We don’t allow the attitude for all these activities to become a nonvirtuous motivation, such as attachment clinging to this life, clinging to our own happiness, even just for this life. That is nonvirtue, that motivation is nonvirtue.

Why is this nonvirtue? Because the nature of this thought and the effect that we get by letting this arise and the effect that we get back, the effect that we receive from that to your mental continuum is disturbing. The nature of that thought is disturbing. It’s not a peaceful thought, the nature of that is not a peaceful thought. The nature of that thought is pain. By letting it arise, it affects what we get, it affects our mental continuum. It disturbs us, it’s not peaceful. That is one reason why this thought is nonvirtue.

The other reason is, because this is a nonvirtuous thought, the action motivated by this thought becomes nonvirtue. The effect of this action or the result of this action is only suffering. The result or the effect of this action is only suffering, therefore this motivation receives the label nonvirtue and the action motivated by this thought receives the label nonvirtue because the result, the conclusion, is only suffering. So, it’s like this.

A plant which causes life danger by smelling or by eating it—if it makes us get sick and endangers our life, it receives the label poison. And something which cures disease by taking it, which has the effect, the result of curing the disease, then that receives the label medicine. It is just like that. It is exactly the same thing with our attitude and action. This is similar. They receive these labels according to the nature of that and the effect, the kind of result which comes from that.

Therefore, try to live the life with this thought of benefiting others all the time. This is the purpose of our life, feeling responsibility for others. That does not allow our motivation of twenty-four hours’ life to become nonvirtue, thus we are protected in our everyday life, we are protected. We are saved, we are protected, because our mind is protected from these disturbing thoughts which are the cause of the sufferings. Therefore we are protected from the sufferings. In this way, by protecting the mind, we are protected from the sufferings of this life and the life after this; we are protected from the sufferings of samsara. We are always guided on the path to happiness by living the life with this special thought, the thought of benefiting other sentient beings, of obtaining happiness for other sentient beings.

The other thing is ego. This thought of benefiting other sentient beings, the good heart, is completely against the ego. The motivation of our life is not stained by ego, the self-centered mind, therefore our motivation becomes very pure. Not only that, there are no nonvirtuous thoughts, no anger or attachment and so forth, not even ego, the self-cherishing thought. Our mind becomes very pure, very healthy, and this mind is the thought cherishing others, the thought of benefiting other sentient beings. This is a very content, very satisfied, very happy mind, and there is very deep peace, we are happy in our heart, it’s very enjoyable. With this thought our life becomes very enjoyable. With this thought even if we are in prison, we see meaning in our life. Even if we are living in prison, no matter wherever we are, no matter whether we are doing a retreat, doing meditation or in a place where we practice Dharma, meditation, or wherever we are.

If we live the life with this thought, with this attitude, bodhicitta, the good heart, the thought of benefiting others, then wherever we are, whomever we are with, whether we are healthy or whether we are unhealthy; whether we have AIDS or whether we don’t have AIDS; whether we have cancer or whether we don’t have cancer; whether we are dying or whether we are living; whatever life experience is happening, whether there is material receiving or whether there is no material receiving; whether there is criticism or whether there is praise; whether there is bad reputation or good reputation; whatever is happening, if we live the life with this thought of bodhicitta, cherishing others, the thought of benefiting others, with this thought, wherever we are, whomever we are with, whatever life we experience, healthy, unhealthy, even dying, living or dying, it always has meaning with this thought. This thought gives meaning to our life.

Somebody who is poor, by having these thoughts it makes their life very rich, it gives meaning to the life, they see there is meaning in the life. Even somebody who is very wealthy, somebody who is a millionaire, no matter how much the person has wealth, no matter how rich the person is, by having this thought it gives meaning having all this wealth, because everything is to benefit for others, all the wealth is to benefit others, with this thought. Therefore, it makes sense, it gives meaning to our whole entire life.

Without this attitude, then however much wealth the person has, their whole life has no meaning. The wealth doesn’t fulfill the purpose of life, that alone doesn’t fulfill the purpose of life. In other words, without this bodhicitta, this good heart, the thought of benefiting other sentient beings, then how much wealth we have, with that alone, it becomes an empty life. It doesn’t give purpose, it doesn’t give meaning to the life. Our life becomes empty.

Without this thought or without this attitude in life, this special attitude or thought of benefiting other sentient beings, then however much education we have—even if we have all this intellectual understanding, even of the Buddha’s teachings of sutra, tantra, the whole entire teachings; even if we have the understanding of the whole entire teaching—without this special attitude, the thought of benefiting other sentient beings, without this, then even with that much education, that alone doesn’t fulfill the purpose of our life. Even if we have that much intellectual understanding of Buddhadharma, the Buddha’s teachings, our life becomes empty.

No question about others, how much power we have, how much reputation we have in this world, how much power we have achieved in this world, then no question, without compassion, without the thought of benefiting others, no matter how much of those other things we have, our life becomes empty. Without this special attitude, this special way of thinking, which is the purpose of life, the  thought to benefit others, without this, even if we lived for thousands of years, if we had a long life and lived for thousands of years, it is nothing, it is empty. It becomes an empty life, even if we are able to live a healthy, long life for thousands of years.

Experiencing Cancer For All Sentient Beings

By having this special thought, this thought of benefiting other sentient beings, then whatever happens—whatever experience, whatever happiness or suffering, whatever circumstances we are experiencing, whatever is happening—everything becomes beneficial, everything becomes meaningful, beneficial for others. Even if we have cancer we can make that experience beneficial for all sentient beings. With this thought we can experience the cancer on behalf of all sentient beings who have cancer, who have the potential, who have the karma to experience cancer. With this thought we can experience the cancer on behalf of all sentient beings. This way of thinking about our experience of cancer becomes the most powerful healing and purification. It becomes the most powerful healing because in this way, by experiencing it for others, then it purifies the cause of the cancer which is the mind, our own mind, the disturbing thoughts, including the ego. The cause of the cancer is our own mind, those impure thoughts which are on the mind, the imprint of negative karma. By manifesting that, then the cancer happened, due to the imprint left by the past negative karma.

With this bodhicitta, with this thought of benefiting other sentient beings, by living the life with this, then we experience cancer on behalf of all sentient beings. That purifies the cause of the cancer. It becomes the most powerful purification and it becomes the best healing. Experiencing the cancer itself becomes the healing. That itself, with this thought experiencing the cancer itself becomes healing. We use the cancer to heal the cancer. How? By purifying the cause of the cancer. That becomes the most powerful purification, purifying the cause of the cancer. It affects the mind. So, like this.

Experiencing the cancer with this thought, with this bodhicitta mind, for the benefit of other sentient beings, experiencing cancer for the sake of all sentient beings, that itself accumulates infinite merit, because we experience the cancer for the sake of numberless other sentient beings who are experiencing cancer now and who have the potential, who have the karma, to experience cancer in the future. They are numberless. Because of that we are creating numberless merit, good karma, like skies of merit. Each second when we experience cancer on behalf of all sentient beings, we are accumulating merit like the limitless sky. We are collecting that many numberless merits. That means each time we are becoming closer to enlightenment. Each time we are becoming so much closer to enlightenment, the peerless happiness, the cessation of all the mistakes of the mind and the completion of all the realizations. We become closer to enlightenment each time.

This itself becomes the quick path to achieve enlightenment, like tantra, the quick path to achieve the enlightenment. Why? Because it is the most powerful purification, it purifies the defilements and it is the most powerful, it becomes the method to accumulate skies of merit, good karma. The more we finish the work, accumulating merit, and the more of this work we get done, that much quicker we achieve enlightenment. This is achieved when we have completed the work accumulating merit; when we have finished the work accumulating merit—the merit of wisdom and the merit of method, or the other way of saying it is the merit of fortune. There are two types of merit to achieve enlightenment, to achieve the completely pure holy body of rupakaya and the completely pure holy mind of dharmakaya. Achieving these two depends on how quickly we achieve this, and how quickly we achieve this depends on whether we accumulate these two types of merit, how quickly we finish the work accumulating these two types of merit.

With this thought of bodhicitta, we experience cancer, we do the meditations and experience the cancer on behalf of all sentient beings. So we collect limitless merit like the sky. Experiencing the cancer itself becomes the quickest path to achieve enlightenment. In other words, experiencing the cancer itself becomes the cause of happiness for all sentient beings. Because we are doing it with this thought, naturally it is dedicated for other sentient beings, we are experiencing this on behalf of numberless other sentient beings. How many hours, how many days, how many years, how many months, how many hours, minutes or seconds we are experiencing cancer with this thought, all this becomes the cause of happiness for numberless sentient beings. One reason is, after we have achieved enlightenment through this practice, through this bodhicitta practice, then we are able to do perfect work to guide sentient beings from happiness to happiness, to the highest enlightenment. That is how each second we are experiencing the cancer, how it becomes the cause of happiness, with this bodhicitta, experiencing the cancer in each second, it becomes the cause of all happiness for numberless other sentient beings. So, like that.

This is how we transform the suffering into happiness. It becomes the best method to cease, to purify the cause of cancer, to not experience cancer, to have the happiness of not having cancer. This way, there is no emotional mind, no fear or worry, these emotional minds. There is only a content mind, a joyful mind, a happy mind, a satisfied mind, because with this bodhicitta we experience cancer for the sake of all sentient beings. By having cancer, it is giving meaning, having the cancer is giving meaning to our own life. We see it this way. Having these sicknesses is giving meaning to the life, giving a purpose to life. It gives a special meaning, a special purpose of life, to develop the mind in the path to enlightenment for the sake of other sentient beings.

To conclude, the ultimate goal of our own life is to obtain happiness and benefit for all sentient beings. There are different levels. The first is causing happiness of this life toward others, causing this life’s comfort and happiness toward others. A more important service than this is causing the happiness of future lives, because the comfort of this life, even if we should attempt to achieve that as much as we can in our everyday life, even causing others the happiness of this life, it is a very short period of happiness, as I mentioned before. Therefore, causing others to have happiness in future lives, the long-term happiness, that is a more important service to offer others from our own side, because it’s long-term happiness.

An even more important service than that is to cease, to end the sentient beings’ samsaric suffering, to bring that to an end, to cease all their suffering, including the cause, karma and delusion, and to bring them into ultimate liberation. This becomes a more important service to others, for us to offer or to cause, than the previous ones. The most important service is to bring sentient beings to the peerless happiness, full enlightenment, which is the cessation of all the mistakes of the mind and the completion of all the realizations. The cessation of all the mistakes of the mind, the disturbing thought obscurations, the gross mistakes of the mind. Then there are subtle obscurations which interfere with the sentient beings’ mind to be completely pure, to be omniscient mind, to become a fully knowing mind. To bring the sentient beings into the full enlightenment, which is the cessation of even the subtle mistakes of the mind, the defilements. To bring them to that state which is the completion of the happiness, the peerless happiness. There is nothing higher to achieve. To bring sentient beings into this peerless happiness, the full enlightenment, becomes the most important service. This is what is missing and this is what they really need to achieve.

Now to be able to do all this service perfectly without any mistakes, then first the method of that, first we must achieve the state of omniscient mind, full enlightenment. For that we must actualize the path, the graduated path of the higher capable being. That depends on actualizing the preliminary, the graduated path of the middle capable being in general. And actualizing that depends on actualizing the preliminary, the graduated path of the lower capable being in general.

[[{"fid":"1118","view_mode":"default","fields":{"format":"default","alignment":"","field_iptc_object_name[und][0][tid]":"","field_iptc_object_name[und][0][value]":"","field_iptc_object_name[und][0][timezone]":"","field_iptc_object_name[und][0][value2]":"","field_exif_imagedescription[und][0][tid]":"","field_exif_imagedescription[und][0][value]":"","field_exif_imagedescription[und][0][timezone]":"","field_exif_imagedescription[und][0][value2]":"","field_gallery_id[und][0][value]":""},"type":"media","field_deltas":{"3":{"format":"default","alignment":"","field_iptc_object_name[und][0][tid]":"","field_iptc_object_name[und][0][value]":"","field_iptc_object_name[und][0][timezone]":"","field_iptc_object_name[und][0][value2]":"","field_exif_imagedescription[und][0][tid]":"","field_exif_imagedescription[und][0][value]":"","field_exif_imagedescription[und][0][timezone]":"","field_exif_imagedescription[und][0][value2]":"","field_gallery_id[und][0][value]":""}},"link_text":null,"attributes":{"title":"Click to view in our Image Gallery","height":400,"width":279,"style":"width: 279px; height: 400px; margin: 5px 8px; float: right;","class":"media-element file-default","data-delta":"3"}}]]Refuge Ceremony

I mentioned before the whole talk, that the purpose of life is to obtain happiness for all sentient beings, the best thing is to bring them to full enlightenment. To be able to do that is the purpose of life, the ultimate goal of our life. Now to be able to do that, we should be qualified, we should achieve full enlightenment. For that we need to actualize all these three levels of the path. To be able to do the job, to teach in the university, to become a doctor or a professor, to educate others, to teach others to become a doctor, all these things, then we ourselves have to become a doctor or professor. To do that we need to have all that education. First of all, we have to start with kindergarten, then primary school, then college, all those things. It’s the same thing here. In order to achieve full enlightenment, we have to actualize the graduated path of the higher capable being, the middle capable being and the lower capable being.

All this is based on refuge, having refuge in the mind, relying upon Buddha, Dharma and Sangha. Whenever we see the benefit of learning Buddhadharma, the Buddha’s teaching, when we see the benefit of learning it and practicing it; from the time when we like to meditate on the path; from that time, wanting to meditate on the path, on the lam-rim, the path that, including Guru Shakyamuni Buddha and the numberless buddhas who actualized and liberated themselves from all the sufferings of samsara, all the delusions and karma, the cause of the sufferings, all the mistakes of the mind, and then were able to do perfect work, to enlighten numberless sentient beings, to liberate numberless sentient beings, even in each second. So, the path which is experienced by them and taught by them. From the time that we generated the wish to meditate, from that time we wanted to learn, we wanted to meditate, we wanted to experience, from that time, refuge is taken already in Dharma. In our heart, refuge is already taken in Dharma. From that time we have already taken refuge in Dharma. And that means somebody has to reveal the path, so naturally we have taken refuge in Buddha, the enlightened being who reveals the path. Since we are relying on that path, somebody has to reveal the path and it is revealed by Guru Shakyamuni Buddha, the fully enlightened being. So naturally the refuge is taken in Buddha.

That needs support from the Sangha to actualize this. The actual refuge, Dharma, the path, which is our own mind, is like medicine. Therefore refuge in the Sangha is taken there. In this way, the refuge is already taken; in our heart the refuge is already taken.

But the refuge now here is taking refuge with a ceremony. This makes it more definite, there is more certainty and this involves the refuge precepts, certain practices. Even if we cannot take those five lay precepts or any of those five, even if we cannot take these, within the refuge there are certain practices, certain negative karmas, certain disrespect, certain actions which are harmful to stop, which become an obstacle to developing our own mind to achieve the path, which become obstacles for the happiness of this life and the happiness of future lives, including enlightenment. So, to stop those things.

Even the holy objects, Buddha, Dharma, Sangha, like the statues, stupas, scriptures and so forth; even those symbolic holy objects, to respect them and things like that. By respecting holy objects, it creates much good karma, much merit and that helps us to develop our mind in the path to enlightenment. Even if we are not taking any of the five lay precepts, within the refuge there are certain actions which become harmful, which become dangerous to develop the mind in the path to enlightenment. Therefore we try to stop those things and offer respect and things like that. This creates, this helps our own mind, this creates the cause and conditions to develop on the Mahayana path. Taking refuge in a ceremony, this is what is contained in this ceremony. Like that, it makes it more certain.

I think maybe I will stop here. I think maybe refuge is going to be given by His Holiness the Dalai Lama. [Rinpoche laughs] Maybe I will stop here and those who are taking refuge, you are not leaving tomorrow? Then it can be done tomorrow. Maybe we can do it tomorrow morning, or we can do it now.

At the time of death, just to not get reborn in the lower realms—the hell and hungry ghost, and animal realm. At the time of death, not to get reborn, for the consciousness to not migrate to those realms, to those suffering realms. Do you understand my words? Do you understand what I am saying? Do you understand my speech, what I’m saying now? What I’ve just said now, what I’ve just said before?, At the time of death, to not be reborn in the hell realm or in the hungry ghost or animal realm, just remembering Buddha is enough. Just by remembering Buddha we don’t get reborn, the consciousness cannot migrate to the lower realms.

At the time of death, even remembering the mantra, like Guru Shakaymuni Buddha’s mantra, TADYATHA OM MUNÉ MUNÉ MAHAMUNAYÉ SOHA, or the Heart Sutra, the Essence of Wisdom, the short teaching which contains emptiness or some Dharma texts that we recite during our lifetime. If we remember that and if we die with that thought, we don’t get reborn in the lower realms. If we remember the mantra or even that Dharma text, even remembering the Dharma text. Even just remembering some Sangha, some ordained person whom we have faith in, whom we have devotion to. If we remember one ordained person, somebody whom we have faith in. When we are dying, if we die with that thought, we don’t get reborn in the lower realms. So just by taking refuge in one ordained person, it can protect us from reincarnating in the lower realms, from falling down into the lower realms.

Now here, I often used to tell like this. I was trying to compare, for example, all the knowledge, the scientific technology, all that knowledge, of course the development of that is very good; as long as it is used to benefit others, it is beneficial. I am comparing normally. You see at the time of death, all that knowledge, having all that knowledge, at the time of death that knowledge will protect the mind, as if there is no connection to the death, no benefit at the time of death, to make it impossible to reincarnate in the lower realms. All that knowledge when we die to stop the mind migrating to the lower realms. At the time of death, it’s like there is nothing that we can use, at the time of death there is nothing to apply to protect our mind, to protect ourselves from reincarnating in the lower realms.

Now, just remembering, not all Buddha, Dharma, Sangha, but remembering just one object of refuge, it protects definitely, one hundred percent, that we don’t get reborn in the lower realms. Just relying on even one object of refuge, then we don’t get reborn in the lower realms. Normally I compare the power of that much knowledge and the power of one object of refuge. We are able to protect ourselves from experiencing those unimaginable heaviest sufferings for an incredible time, for eons or for unimaginable time. So we are protected from that.

There are many stories of how someone was saved just by remembering the text. That person was immediately liberated, even if they didn’t have refuge. At the time of death that person is already born in the hell realm or something, but the person remembers all of a sudden the text that they have been reciting, whatever it is, the Diamond Sutra or a short text that they have been reciting, they remember it. As soon as that person remembers that Dharma text, immediately it changes the realm, it immediately changes. Immediately the consciousness is transferred from that realm, it left that realm, and then was reincarnated in the deva or human realm. The consciousness left that hell realm. Immediately everything changed, the appearance changed from that unimaginable suffering due to the power of the object of refuge. There are many stories.

Now here, why we have to take refuge in the Buddha, Dharma, Sangha, all three, is to not only be free from the lower realms, but from the whole entire samsara. To be free from all the sufferings: the suffering of pain, which includes heat and cold, hunger and thirst, all the sufferings that even the animals do not want to experience; and then the suffering of change, the samsaric temporary pleasure which in reality the feeling is only suffering but we label it pleasure and it appears as pleasure, which doesn’t last, which does not increase. To be free from the first suffering, the second suffering and the third suffering, the pervasive compounding suffering: these aggregates which are the contaminated seed of disturbing thoughts and create the future samsara again, which become the cause of future samsara, which continue to, which circle to the next life’s samsara. To be free from the third suffering, to be completely free from all these sufferings, to be liberated completely from all these three sufferings, then just taking refuge in Buddha alone is not enough. We should also take refuge in the Dharma. Even that alone is not enough; we also need to take refuge in the Sangha. So, all three. We are like very heavy, severely ill patients, so we need the doctor, the medicine, and the nurse. It’s the same here, taking refuge. To be completely free from the whole entire suffering and the cause, karma and delusions, it is necessary to take refuge in the Buddha, Dharma, Sangha, all three.

Please make three prostrations to Buddha, the Buddha statue, by thinking that is an actual living buddha. Make three prostrations. Then after that, make three prostrations to the lama who gives refuge.

[End of tape]

Lama Yeshe discusses what Dharma really means for the individual.
Lama Yeshe discusses the real meaning of Dharma and the nature of the mind in this discourse given at Chenrezig Institute, Eudlo, Australia, on September 8, 1979. Edited by Nicholas Ribush.

Now, supposedly all of you should be Dharma practitioners, including myself. But the question is to know what Dharma really is. Generally, the word Dharma has many meanings, many different connotations. We have philosophical explanations but we don't need to get involved in those. Practically, now, what we are involved in is practicing Dharma.

First of all, it is very difficult to understand what Dharma really means individually, for each of us. The reason is that, to some extent, we have to understand the relationship between Dharma and our mind or consciousness. So, in order to understand that, we should understand that the mind or consciousness has two characteristics. I am sure you have heard the philosophy of relative nature or character and absolute nature or character. And the relative character of the mind or consciousness is—and I am sure people who learned the mental factors from Geshe-la have some understanding, and for them this is easy—but, however, we explain that the relative characteristic of mind or psyche or consciousness is clarity and perception; the clear energy which has the ability to perceive reality, to allow the reflection of reality of all existence. That is what we call the mind. I want you to understand that our mind or consciousness is the clarity and clear perception which can take the reflection of the reality of existence, that is all. If you understand it in that way, the advantage is that when we talk about buddha potentiality then you can say, "Sure, we have buddha potential and we can reach the same level as the Buddha." We understand the relationship between the Buddha and ourselves.

Otherwise, most of the time, sentient beings, including Australians, have the tendency or dualistic attitude to think, "I am completely dirty and unclean, totally deluded and hopeless, and sinful, negative, wrong, worthless." Whether we are believers or non-believers, we human beings always have the tendency to identify ourselves in such a negative way; in other words limited, like a passport identity. Our ego gives each of us such a limited identity. The fact that we believe we are such narrow limited energy already begins to suffocate us. We are suffocating because we have a suffocating attitude.

You cannot make me limited; you cannot make me suffocate. My suffocation comes from my own limited neurotic thought. Do you think you can? You see, for that reason, each of us is responsible. I am responsible for my confusion; I am responsible for my happiness or liberation or whatever I think are good things. I am responsible. The Australian animal, the kangaroo, cannot make me satisfied.

Then maybe the question comes that if the mind is clean clear perception, why do we become confused, mixed up? And why do we become neurotic? Because our way of thinking is wrong, and we do not comprehend our own view of perception. So the perception of consciousness is here on your side, and reality is there on the other side, and the view is somewhere between the reality and the consciousness—the perception view is somewhere between here.

You see, we are too extreme. We are too obsessed with the object and grasp it in such a tight way, the conception is so tight. That is what we call confusion, not the perception itself; perception itself has the clarity to perceive garbage also. Its good side, its natural clarity, perceives the garbage view, but we don't look at that clarity perception, we can't see it. What we see is only unclear. So we do not even touch the relative nature or characteristic of the mind. Forget about the absolute!

Thinking that human beings are hopeless is wrong. My thinking that I am hopeless, always with problems is not true. From the Buddhist point of view that is not true. Thinking that my consciousness, my mind is absolutely hopeless is wrong. It is making a limitation which has nothing to do with my own reality.

Somehow, we think that we are clever. We think we are clever, but the true fact is that we make ourselves confused, we make ourselves dull by grasping at the hallucinated wrong view. That could also be Dharma, the philosophy of Dharma, the doctrine of Dharma. Let's say I ask each of you the question, what does Dharma mean, what are you doing, practicing. If I ask, for sure, if you answer what you feel in a really open way, all of you will answer differently. I bet you. That shows; actually, that shows. That signifies that each of you has a different view of what is Dharma and what isn't Dharma. Even just Dharma philosophy itself makes confusion, makes some kind of thinking, trying to say what is Dharma, what isn't Dharma: "This is not Dharma, this is not Dharma, this way yes, this way yes, this way is Dharma, you should not put this way because my Lama says or Buddha says." Before you contacted Dharma you were already so complicated, now when you take Dharma you become more complicated.

Of course, first, in the beginning you see good, fascinating, "Dharma, wow." It is kind of new, a new adventure, a new discovery in this Australian kangaroo land. But in fact, if you don't understand the relationship between your own mind and Dharma, Dharma also becomes the source of confusion. We do know, I have experienced with my students that many times they come crying, crying. Each place I go to—I am a tourist—they have the fantasy, the idea, "OK, Lama Yeshe's coming, now I will tell him all my problems," or "Oh, oh, I am so happy to see you," and they cry, cry, cry, cry. "I broke this, this makes me upset. I told you when I met you a couple of years ago that I will be a good meditator and now I am not meditating therefore I am completely upset." You see—what good is Dharma? Their meeting Dharma becomes the source of guilt and confusion, so what good is Dharma? I would like to know, what good is Dharma? Is that worthwhile or not worthwhile?

Actually, in truth, the Buddhist teaching is very simple, very simple. Mostly emphasized is knowing these two levels of truth of your own consciousness, and then making it more clear. Making it more clear sounds like it was first totally dirty. It is not necessary to think that way. Also it is not necessary to think that at first it was perfect. What we should understand clean clear is that our conceptualization, which daily interprets things as good or bad, is exaggerating and neurotic, and with it we build up a fantasy, some kind of house. This means we are never in touch with any reality—inner or outer—nor leave it as it is.

Good example, when you grow in Western society—we bring the child into life, into the world—when you are like fifteen or between fifteen and twenty, or twenty-five or thirty or something in that area, confusion starts; more confusion, more neurosis. I want you to understand why. You check it out. The Buddhist teachings show you what life is, your lifestyle. You check out each age, how you were confused; you check out for what reason you were confused. It was because you had the fantasy attitude of grasping a certain reality. You think that is real reality, solid, you have some kind of notion of indestructibility. You think, you believe that way, which is unrealistic.

Especially check out your up and down. Each day, how many times are you up and down, each day how many times do you say good or bad? It is like you believe that you can bring a piece of ice to Queensland, here, and sit on it saying, "Now I want to stay here for a whole year." How can you stay there? The temperature is too high, so the ice is going to melt. But still you believe, you hang on as if that can happen. Such a polluted ambition. That's the same thing that we have. I definitely say that Western life, the confused Western life, is unbelievably up and down, up and down; more than primitive country life like in Nepal and India. You can see why this up and down disturbs all your life, makes you unstable. Why? Because you hang on to the unrealistic idea that you hold in such a concrete way. There is no way you can hold, no way you can hold.

It's the same thing with relationships that human beings have with each other in the West. A good example, human relationships with each other. It is also like the fantasy with the ice. You put such a piece of ice here and say, "This is fantastic, I want it permanently." But the nature of ice is to melt, so disappointment is certain. That is why there is one time disappointment, broken heart, two times disappointment, broken heart. You know what broken heart means? I am not sure what broken heart means; I need an interpreter! Broken heart, broken heart, shaking your heart, crying. Each time you cry, cry, down, down, dissatisfaction each time. So you make it, build up, build up disappointment. And each time your heart is broken you get more insecure, more insecure, more insecure. That is the source of the confusion. And also we do not rely on each other. Each time you break with human beings, "He did this, she did this," you distrust this, you distrust that, you distrust this. Then you distrust everything.

Perhaps you people think, "Primitive country people hang on and have some satisfaction, but we change, we often change, so we become advanced." That is not true. That is garbage thinking. I am not saying only the relative point of view; the point is that in your mind, first you think that it is concrete, it is lasting, you determine that, and the next second it disappears. That one, that is the point of suffering. I am not saying you do this, this is wrong, this side. But the conception, always thinking this way, this way, this way; that is painful, that is really painful. That has nothing to do with advanced modern ways of thinking. That makes you more split rather than the complete modern man.

Now, the point is that, remember, the human consciousness, the human mind has a relative nature which is clean, clear energy and has the ability to reflect all existence. Therefore, if we contemplate on our own relative characteristic or consciousness, which is the clean clear energy, it automatically eliminates the concepts which make us irritated, trouble us. So, we say the human being is profound. I am sure that Lama Zopa explained the precious human rebirth. The reason it is precious is because it has profound potential, profound quality. Even you can say pure quality, pure quality. The sense of this is that the relative character of the human consciousness is not totally mixed up with negativity or sin. That's all I am saying, that relatively thinking that the human being is negative and sinful is wrong.

In one of Maitreya's texts is an example of how the potential of the human consciousness is clean clear; how it has never been of negative character and will never be of negative character either. It is like the nature of the sky—the sky nature is always clear, it hasn't got the character of clouds and will not have. This example is so clear. The cloud character and the space character are different. It's the same thing that our consciousness has clean clear nature. But when we are caught by the ego's wrong conception way of thinking, the concepts that identify that-this, that is what is wrong. But I am not saying that that is always wrong, the that-this thinking. But most of the time our thinking that-this has nothing to do with reality, it's only a superficial fantasy.

My point is, that any time, no matter how much you are confused or fearful or in a suffering situation, if you look into the clarity of your consciousness, your mind—it is always there, always there. This is the human beauty: the human being has the ability, the human consciousness has the ability to perceive things—good or bad, whatever it is—and also to use the wisdom which discriminates what is worthwhile and what is not worthwhile. Good or bad, impure or pure, we can discriminate—that is the human beauty. Don't think that human beings are hopeless; that's not true. You are not a good meditator therefore, "I am hopeless," that is also wrong. "I cannot sit like this for one hour, therefore I am not a meditator." Again, your limited judgment. We do. Who in Buddhism said that you can only sit this way to become enlightened, who said that? Where is that man? That's why the human beauty, human profundity, is always existent, always existent. Even though intellectually you make yourself too limited, it is always existent.

You should not think, "Buddhism makes me good or bad. But now I have many things to count by, this is good or this is bad." As long as the relative mind is moving, concepts moving, day and night, twenty-four hours, the karma, or good-bad is existent. It is like, if I ask you Western people when we produced television, "Is television a fantastic vehicle?" When it first came out everybody said, "Wow, yes, fantastic." But now maybe some hippies say television is horrible, because there are too many garbage reflections. Similarly with our consciousness; it is kind of like a clean clear screen: it has the ability to reflect phenomena. So you look at this one. Here you have real television; your consciousness is television, so we should look at it, we should contemplate on that clarity, and penetrate. So in that way we can discover tranquility and peace.

When we say “Dharma,” Dharma is our consciousness, part of our mind. Dharma book is not Dharma. Dharma teacher is not necessarily Dharma. Dharma philosophy is not Dharma. Dharma doctrine is not Dharma. Dharma is the action of part of our wisdom energy which has the power to eliminate one thing in particular, the concepts of delusion. In other words, it becomes the antidote or solution to particular delusions and dissatisfaction. Then it is worthwhile; that is the reason the Dharma is worthwhile. That's the reason that we say Dharma is holy, Dharma is worthwhile. Otherwise if you understand wrongly, Dharma is not worthwhile, Dharma becomes a problem. You know—we already talked before how Dharma becomes a problem. So developing comprehension of the relative mind or relative consciousness is the source of developing comprehension of the absolute character of the mind.

Also, that relative mind is an interdependent, composite gathering, interdependent gathering of energy; not one absolute thing. When we say, "I am deluded," you cannot blame this side, “The perception side is bad, I want to smash.” Also you cannot blame the object side, “That is bad, I want to smash.” Let's say, when you have some dirt on your face, you look in the mirror—"Wow! I am dirty, ugly. Oooh!" You cannot blame the mirror, nor can you blame your face, “I want to cut this off.” So what, what? The thing is that the gathering makes this phenomenon, isn't it?

So the same thing, no matter how much we think "I am bad" or "I am terrible," the conception thinking these things, if you check it out it is a composite gathering. Many factors gather, and then we say that, "That is this, that, this." If you know all of these things, each part gathers to make the relative phenomena, you can understand that there is no concrete relative phenomenon inherently existent. Then you can see. All relative phenomena are superficial, impermanent, momentary, set up in such a way; then we say that, this, that, this, that, this, including ourselves.

You see, actually, it has never occurred to our conception of ego, it has never dreamed, that the entire relative character of the I is composite energy, many parts of energy have gathered to become a bubble or some kind of cloud. As a matter of fact, our body is like a cloud—one bunch of clouds come, one bunch of energy comes—this is the body. Each day when you wash some part of the energy goes from the skin; each time you breathe some kind of energy goes out here with the breath. Then you eat and again some kind of energy goes inside. I think you know these kind of things better than I, maybe.

Therefore, the ego mind, the conception of ego, has never understood this relative notion of what I am, who I am, this relative way of constructing reality. It seems sort of indestructible. "I am, therefore you cannot say I am bad. I am always good." Actually, when you say "I am good," you try to prove "I am good," that means you believe you are bad. I tell you, psychologically, inside you believe you are bad. Superficially you try to prove it by saying, "I am good, I am good, I am good." That's wrong—your mind is psychologically sick. You don't accept the relative truth.

When you begin questioning that, the view and the concepts of your ego mind, then the possibility of opening, of understanding the absolute quality or characteristic of consciousness begins. If you just leave it, if you never question, in other words if you believe that your concepts and your concrete view are true, then there is no way for you to enter discovering the absolute quality of consciousness or mind.

Especially, I think that Western scientific education has developed that a great deal—that the whole thing, myself and the whole thing, object, is some kind of concrete existence. That is wrong. I want you to understand that the Western scientific way of thinking, philosophy, has basically built up the concrete dualistic entity. I want you to understand that, instead of being proud. Education gives us the tendency to hang on to this basic way of existence, to hold the world as concrete: concrete Australia, concrete Australian beings. So, we suffocate easily. Maybe you freak out now. "Now this man is making a revolution for us! Wait a minute!"

Statements from Sutra Relating to Eating Meat
This text by Geshe Thubten Soepa presents a detailed discussion in support of vegetarianism and animal welfare. Geshe Soepa composed the first of these two texts on animal rights, The Udamwara Lotus Flower in 1995, and the second, Compassion is the Root of the Teachings in 2005. They were published together in a book in 2007 by Sera Je Monastery in India.

This publication is now available in ebook format and as a pdf file. LYWA Members can download the ebook for free from the Members Area.

CHAPTERS
Protecting the Lives of Helpless Beings
Udamwara: Statements from Sutra
Question and Answer
Compassion is the Root of the Teachings

Statements from Sutra Relating to Eating Meat

In Honour of Guru Shakyamuni

With faith in the teacher, the conqueror, who truly appeared,
directly perceived the ultimate mode of existence,
through meditation, exhausted the two obscurations
and turned the wheel of Dharma truthfully:

who am I to fathom or describe
your qualities of wisdom, love and power.

Yet if I were to express them in only four lines
it would be these:

Possessor of skilful means
who led even those full of hate like Angulimala,
those overcome by desire – the likes of Nanda,
and ignorant beings like Lamchung to arhatship.

Praise to His Holiness

Praise also to His Holiness, Tenzin Gyatso,
who in our times, just like a second Buddha,
performs enormous deeds of love and peace1
to further your teachings and foster the roots of virtue2
of all the world's beings—a life-protecting lord.

I have written down here, with reference to my sources, what the Buddha said about eating meat. It will surely raise the interest of those who have trust in valid teachings and their teacher. I intend to give some explanations of how eating meat is presented in the lesser and greater vehicles including tantra.

The great Indian scholar Shantideva wrote:

Even though they intend to give up suffering
they run into the arms of the causes of suffering.
Although they wish for happiness, out of ignorance,
they ruin their own happiness like a foe.

In full accordance with what is being expressed here, we clearly realise in our daily lives that all sentient beings from humans down to ants wish for happiness and try to avoid suffering. As this attitude, the desire to seek happiness and avoid suffering, is a quality of mind, it would seem evident that there are minds at work here. The continuum of all sentient beings is in fact endowed with a mind characterised by certain qualities. This mind constitutes the true basis for transformation into the omniscient truth dharmakaya and the cessation of the two types of obscuration, including their imprints left on the consciousness. However, as we ourselves and other sentient beings are under the influence of obscurations due to confusion and ignorance, we do not know how to create the correct causes for the happiness we all desire. Likewise, we do not know how to get rid of the causes of the suffering we wish to avoid. We can even recognise the truth of this at the manifest level of our experience. Therefore, it is imperative to look for correct methods that will bring about happiness, as well as correct methods for giving up suffering. In fact those methods consist in 1) learning about the two truths, 2) meditating on ultimate truth, thereby giving up the two obscurations, and, ultimately, 3) reaching buddhahood.

However, this is not the place to discuss the possibility of finding and applying such faultless methods by examining the words of the Buddha through listening, thinking, and meditating and developing the corresponding three types of wisdom. The words the Buddha addressed to the three types of disciples3 due to his limitless capacity of love and compassion and which were laid down in 84,000 heaps of teachings are vast and profound. They are the words of an authentic person who realized the ultimate nature of phenomena as they are, meditated on the path according to that ultimate nature and managed to completely give up the two kinds of obscurations. All I can hope to achieve here is a clarification of one important aspect of those teachings: Shakyamuni Buddha rejected the consumption of meat both in the words of the lesser and the great vehicles - both in sutra and tantra. In each case he presented different reasons and types of rejection laying particular emphasis on the object of rejection i.e. meat. However, the rejection of meat procured by means of killing innocent creatures with the specific intention of eating them is stated equally clearly in the Hinayana and Mahayana sutras as well as in the scriptures of tantra. I will present the reasons and sources systematically.

In the seventh chapter of the Angulimala Sutra, a Mahayana sutra as rare as the Udamwara flower4, Manjushri asks:

"Is it true that the buddhas do not eat meat due to Buddha nature?"5 The Buddha said: "It is exactly like that, Manjushri. In the sequence of lives during our beginningless and endless coming and going in samsara there is no being that has not been our mother, that has not been our sister. Even dogs have been our fathers before. The world of those lives is like a play6. Therefore, since our own flesh and that of others is the same flesh, the buddhas do not eat meat7. Furthermore, Manjushri, the sphere of all beings is the dharmadhatu. As this would constitute eating flesh of the same sphere, the buddhas do not eat meat."

I should like to give a brief explanation of this sutra passage. We find three reasons here why buddhas do not eat meat. The first reason is expressed in terms of the Buddha's affirmative answer to Manjushri's questions as to whether this has to do with the fact that the Buddha nature8, characterised by the three natural features9, is present in the mental continuum of all beings. "It is exactly like that." The second reason is this: As there is no single being that has not been our mother or father in this process of beginningless and endless coming and going in samsara, and as we ourselves and others are of the same flesh, the buddhas do not eat meat10. And the third reason: the sphere of all beings is the dharmadhatu11 and eating flesh of the same sphere is inappropriate. In this sutra eating meat is thus being rejected through reasoning.

However, eating meat is also rejected with reference to its disadvantages. Again in the Angulimala Sutra the Buddha says:

Purna12, beings that have previously been cats, constantly attached to eating meat, and beings that reject Buddha nature will all become rakshas13 resembling cats. In the future, too, beings that have taken the form of cat-like rakshas and find killing others and eating their meat irresistible, will be the same as beings that have turned away from Buddha nature.

Here eating meat is rejected with reference to disadvantages resulting from it. Some humans, just like cats, love killing for food and eating meat. How does this desire come about? It is the result of karmic imprints from previous lives where they did not acknowledge Buddha nature and act upon it. The karmic imprints bring about the desire to kill animals and eat their flesh in this life. If they fail to acknowledge Buddha nature yet again in the present life, they will accumulate more negative karma and thereby take unfortunate rebirths under conditions where they will experience more suffering. If you acknowledge Buddha nature, you will also respect the beings of all six realms and you will be incapable of eating their flesh. Otherwise you may kill and eat them and turn into a raksha in the future.

As regards the rejection of meat based on advantages, it says in the Angulimala Sutra:

The Buddha said: "Angulimala, in countless lives, out of respect for the millions of living beings, I have given up fish, meat, fat, in fact any food associated with killing and have also caused beings to do the same. Due to this my body has become the excellent body of a buddha, characterised by the special marks. Angulimala, in countless lives I have caused millions of beings, gods and humans, to purify all the million mental afflictions. Due to that my body has become a body free from elaborations."14

In this sutra, eating meat is thus rejected with reference to the corresponding benefits.

Moreover, in the Mahamegha Sutra (Great Cloud Sutra) the rejection of meat and alcohol is presented in the context of qualities characterising the meditative concentration of bodhisattvas on the tenth level:

The Bodhisattva Mahasattva Mahamegha (Essence of the Great Cloud) asked the Buddha: "Lord, I ask for the 400 gates of meditative concentration to be explained in detail by the exalted Tathagata." The Buddha replied: "...Mahamegha, a bodhisattva mahasattva who has attained the concentration of the deep, calm ocean15 demonstrates the signs of obstacles in order for beings to renounce killing animals and eating their meat by appearing as a meat seller in places where pigs are sold. In order to bring beings to spiritual maturity he also appears as a beer drinker among beer sellers and in order to clearly show the disadvantages of drinking beer, he will even become chief among them and serve beer to beings without being attached to that activity."

This sutra rejects meat and alcohol noting the qualities that a bodhisattva attains in the context of the 400 gates of concentration, achieving the meditation of the deep, calm ocean.

In the Hinayana sutras we also find quotations relating to our subject like the following passage from the latter part of Foundations of Medicine, a text contained in the Vinaya section of the Kangyur:

The Buddha was dwelling in a multi-storey building by the monkey pond at Vaisali. In Vaisali there lived a captain called Sengge and whenever the people living nearby brought him meat, he ate it. One day he learnt from the Buddha what is true, and he did not eat meat any more. Nevertheless meat was still brought to him but it was given to the bhikshus, and in fact the bhikshus did eat it. Now the tirthikas16 made remarks about this, made fun and clapped their hands: "Knowledgeable ones, captain Sengge does not eat the meat that has been prepared for him, so it is given to the bhikshus of the son of the Shakyas. And the bhikshus of the son of the Shakyas eat the meat that was meant for captain Sengge." When they heard this loose talk the bhikshus asked the Buddha and the Buddha replied: "I have stated that meat which is not appropriate from the three points of view17 should not be eaten."

Thus the Hinayana sutra containing the Vinaya text Foundations of Medicine also rejects meat, i.e. meat that is not appropriate for eating on three counts. Nowadays, unfortunately, some intelligent and not so intelligent commentators have made the presentation of purity according to the three aspects18, namely "not having seen, not having heard and not suspecting that a being has been killed for ones own consumption" into a rule which is as well-known as a famous quotations. As far as the presentation in the Vinaya sutra Foundations of Medicine is concerned, there can be no doubt that it is inappropriate to eat meat that has been killed for oneself. However, the fact that the Buddha, referring to meat meant for someone (i.e. captain Sengge) other than those who actually eat it (i.e. the "bhikshus of the son of the Shakyas"), states "that meat which is not appropriate from three points of view should not be eaten" shows very clearly that eating meat which has been killed for others is also not pure according to the three aspects or inappropriate for eating on the three counts. To good logicians this is clearly evident at closer examination.

The fact that the meat of an animal that has been slaughtered for oneself and the meat of an animal that has been slaughtered for others is equally impure according to the three aspects or equally inappropriate for eating on the three counts is thus made clear by the Vinaya sutra Foundations of Medicine. Relying on this sutra we can therefore see that it is unnecessary and pointless to take the statement from the extensive commentary on the Vinaya, "not having seen, not having heard and not suspecting" that a being "has been killed for ones own consumption" and make it suit our own interests in a narrow-minded fashion by drawing clever conclusions from it.

Similarly, the threefold rejection of meat as impure set out in the 14 major infractions and 25 rules of conduct of the Kalachakra system has to be applied to meat of animals that have been slaughtered for either oneself or others as impure according to those three aspects. The Kalachakra is a Dharma system comprising all the points of sutra and tantra in their entirety and is therefore in agreement with statements from the Vinaya.

Now, some sceptics may still be concerned about karmic consequences from eating any kind of meat, even for health reasons—for instance the meat of water buffaloes, sheep or goats that have died in accordance with the Dharma19. They may suggest that such meat should also be abandoned. The response to that would be that, from a Buddhist point of view, this position resembles Devadatta’s understanding of what constitutes renouncing meat as presented in his Five Instructions20.

According to the Vinaya Sutra fully ordained monks are allowed to eat meat as medicine when ill. This meat has to originate from an animal that has died from natural causes. In autumn, many monks used to get ill, so Ananda asked the Buddha what to do about it. The Buddha replied that four substances, including meat and alcohol, were permissible as medicine. The monks had to find meat that was pure in the three above respects and feed it to their ill companions. In case they were not able to eat it, they were blindfolded and spices were used to cover up the unpleasant taste. This tradition strongly suggests that at the time of the Buddha, fully-ordained monks did not normally eat meat, for otherwise such special measures would not have been necessary.

Furthermore, in the context of shramana21 Dharma practice exemplified by one of the main disciples of the Buddha, the Sthavira Mahakaskyapa, who did not eat meat and did not accumulate even the tiniest bit of wordly wealth, it says in the Angulimala Sutra:

Angulimala said: "Indra, you have strayed away from the teachings. In fact it is like this: he who abandoned jewels, pearls, lapis lazuli, gold, kunda stones and the like, 80,000 vases filled with jewels, grains of gold and other precious things, cast away priceless clothes as if they were drops of spittle, renunciate of the shramana Dharma, Sthavira Mahakasyapa, main follower of the Tathagata who took up residence in the forest and also upheld the conduct of physical restraint in accordance with the twelve qualities of ascetic practice—why did the great Sthavira (Maha)Kasyapa not wear precious clothing, why did he renounce his households and uphold the conduct of physical restraint purely, giving up foods like nectar and meat dishes?

He went from house to house and whenever the householders feigned stupidity and said: 'We have nothing at all to spare, neither in front nor at the back nor on either side' or berated him, he answered 'May you be happy' and returned with an easy mind. Likewise whenever they said 'we have something for you', the Sthavira answered without attachment 'May you be happy' and returned with an easy mind.

Now if through each of (Maha)Kasyapa's own treasure vases future shramanas could have enjoyed food, drink and delicacies till the end of their lives, why did he not bequeath such enormous wealth to the Sangha? Giving up the sense of 'mine' and letting it go, making it the inexhaustible treasure of hungry ghosts, of those in need, of miserable ones and of beggars that is the Dharma of shramanas, Indra. Accumulating wealth if only the size of a sesame seed is not the Dharma of shramanas.

Who would deny—with this sutra in mind—that it would be appropriate for us who have renounced household life and taken vows of ordination, to look up to Sthavira Mahakasyapa as an unequalled model to be emulated? Although he owned the full gamut of worldly possessions, he gave up everything, realising that even the tiniest possession viewed as 'one’s own' is no Dharma of shramanas and renounced food from dead animals, thereby upholding the pure conduct of vegetarian discipline in accordance with the twelve qualities of ascetic practice! According to tradition, Kasyapa's body is still hidden in a mountain recess in India. In the future, Buddha Maitreya will reveal the exact location and point him out as a model bhikshu. May we then have the good fortune to be reborn in India and come face to face with the great Kasyapa.

As far as the use of honey22, leather shoes, white conch shells (employed as ritual implements) and silk worms is concerned, we also have the telling response to a question by Manjushri. Since what matters within worldly things is a 'reality of methods', wearing leather shoes is appropriate if the buffalo whose skin was used to make them died in accordance with the Dharma23 and inappropriate if the leather has come from an animal that was killed. The use of honey, conch shells and silk is also said to be appropriate if the material was derived from animals that died in accordance with the Dharma i.e. that were not killed especially. In the Angulimala Sutra it says with regard to this point:

Manjushri asked: "Are not honey and conch shells and shoes and silk worms like the meat of the same sphere?" The Buddha answered: "Do not speak thus, Manjushri. Having given up all worldly bodies the buddhas are not dependent on material things and therefore do not need any substances of attachment. The reality of the world is the use of material things. Materials pass from one to the other as they are used—you should not use whatever materials are at hand indiscriminately. That which has been passed on but did not originate from a killing hand is fit for use."

Manjushri asked: "If a shoemaker in the market has made leather shoes and offers them to the Tathagata, Arhat, perfectly enlightened Buddha, will he accept that which has passed through several hands?" Manjushri went on to ask: "If a buffalo has died in accordance with the Dharma and the owner has it skinned by a slaughterer, visits a shoemaker to have the leather fashioned into shoes and then gives them to someone following the rules of discipline would that be 'something passed from one to the other'?" Thus he asked and the Buddha said: "If the buffalo died in accordance with the Dharma, and the owner has shoes made and gives them to someone following the rules of discipline, then they should be accepted. Would it be fitting for a monk not to accept them? This would show a lack of compassion and the rules of discipline would be harmed."

On this occasion, in the sutra, Manjushri asks the Buddha three questions: one about honey, conch shells, shoes and silk worms, one about a shoemaker offering shoes to the Buddha whose leather has passed through several hands so that the origin is not clear, and one about another person offering shoes made from the hide of a buffalo that died naturally. The first and the last questions are being answered, but not the middle one. There is no need for that, as the answer to the last question implies that it is inappropriate to accept the gift referred to in the middle question.

Some people who fail to distinguish between intentional and unintentional actions put forward the argument that if it is inappropriate to eat meat, it would be equally inappropriate to eat rice. However, this is not the same because to give up eating meat and reduce the number of animals being killed is an act that is well within the bounds of possibility. During the cultivation of rice and vegetables there is no intention to kill beings while planting the seedlings, irrigating the fields etc. However, since there is no way of preventing insects being killed unintentionally - as this is not currently within the bounds of possibility - it is still not the same as killing on purpose. The answer to a question posed by Manjushri may serve to clear up any doubts on the part of those critics who, based on this kind of comparison, conclude that one would consequently have to do the impossible. In the Arya Angulimala Sutra Manjushri asks whether or not it is appropriate to dig up the soil and sand, till fields and cook one’s food because of unclean water. The answer is as follows: Manjushri says:

"Digging and tilling is not appropriate. Food that has been cooked because the water was contaminated should not be accepted24–in this situation, monks have to act accordingly." Thereupon the Buddha said: "That is what is called the worldly view. If there are upasakas25, stick to clean water and food. Wherever there are upasakas, there should be no digging and tilling. Where there are no upasakas, what should even buddhas do there? There are also creatures in the grass, as well as in the water and in the air. If it were like this, would there not be negative karmic effects from altogether pure actions? The question as to how you purify something that cannot be completely pure while living in the world and without giving up the samsaric body is a futile question."

The main significance of this sutra passage is that if there is a chance of giving up harming other beings, you should always make use of it. On the other hand, actions committed where there is no such possibility are not altogether free from negative karmic consequences, but, due to the absence of harmful intent, those consequences are far weaker.

To further clarify this point: one may well wonder whether predators such as tigers, lions or crocodiles live on something free of negativity. In the above quotation the Buddha suggests that this question is purely speculative. As long as those animals have their predator bodies they cannot but eat meat. With such bodies it is impossible to avoid killing. As they cannot help eating meat, the question arises whether, in this context, eating meat is indeed a negative action. The answer is: yes. Whoever kills or harms other living beings commits a negative action.

However, there are varying degrees of negativity. The force of a negative action is determined by the motivation or intention and the awareness of the one committing it–whether that agent knows the action is bad. Lions and tigers are not aware that killing prey and eating meat is bad, so the degree of negativity is less.

As they have a strong habit of killing and eating meat they cannot possibly rid themselves of negativities in their present lives. Due to their bodies, there is no way for them to overcome negativities in their present lives, however, they may overcome them in future lives. Likewise, we find it very difficult, at present, to perform any pure actions because of our bodies which are the result of karma and afflictions. So it becomes all the more evident that we need to strive for methods to attain the eighth bodhisattva level–to achieve the vajra body which exists uncontaminated by any harmful action.

In the Lankavatara Sutra meat is rejected from three points of view, i.e. 1) impurity, 2) the fact that the animals from whom the meat has been procured used to be our fathers and mothers in earlier lives, and 3) the fear that all living beings share of being killed:

Since it used to be our dear ones
since it is mixed with what's base and impure–
a mess that has evolved from blood–
as everyone is scared by killing
yogis always give up meat […26]
and drinks27 inducing inattention...

The Lankavatara Sutra also denounces the disadvantages of excess and overstatement of the advantages of eating. It says:

From eating inattention is born,
from inattention concepts are born,
from concepts desirous attachment is born,
desirous attachment dulls the mind,
Through dullness attachment to being is born–
and you will not break free from samsara.

In the same sutra, eating meat is also rejected with reference to unpleasant effects on future lives:

Killing beings for profit's sake,
trading possessions to purchase meat–
those with the karma of these two evils
wail and lament as they fall after death.

There may be no sense of causing to kill–
still the meat is not pure in three ways,
as there's no action without a cause–28
that is why yogis give it up.

All the Buddha Bhagavans,
denounce it in all ten directions:
One devours the other, falling
among the predators after death,
always born among the lowly,
smelly ones and idiots,
frequently among the outlaws:
hunters, butchers, cannibals
and among ghosts in human form,
among the various eaters of meat: as
in the wombs of cat rakshasas.

In the Elephant and the Great Cloud,
in the Angulimala Sutra,
in the Lankavatara Sutra,
I've strongly rejected eating meat.29
buddhas, bodhisattvas and the
shravakas revile it all and
those who impudently eat meat
will always be reborn as fools.30

Before I taught you to abandon
meat that was seen, heard or suspected...31
Thinkers failing to understand this
are born in places where meat is consumed.32

The arya path of liberation
is thus veiled through the fault of attachment.
Meat, alcohol, onions and garlic cause
obstacles on the arya path.
In the future proponents of ignorance,
mitigate eating meat and claim:
" As meat is appropriate, free from evil,
the buddhas have permitted it."

Food should be viewed like medicine: accordingly
yogis well versed in the Dharma eat
the gifts from their alms-round regretful as if
it were the meat of their own dear sons.
Whoever is steeped in compassion feels
that sorrow–thus have I explained.

Others33 will always dwell in the company
of wild beast such as tigers and wolves.
Whenever meat is eaten, beings are
terrified and that is why yogis,
out of compassion do not eat it.
Eating meat lacks compassion and wisdom,34
it means turning away from freedom,35
it goes against the aryas' victory banners,36
Therefore eating meat is folly.

To be reborn in the houses of Brahmins,
or in places where yogis dwell,
in homes of families rich in wisdom–
those are results of abandoning meat.

This is written in the Lankavatara Sutra. Apparently, some people have misinterpreted this sutra to the effect that it is only directed to a certain assembly of raksha men and women and does not apply to the rest of us. However, this interpretation is quite untrustworthy. Any sensible person should be able to tell from the answers to Manjushri's questions in the Angulimala Sutra and similar quotations, whether or not such arbitrary statements and distortions of Buddha's valid words should be given credence.

Futhermore, everyone familiar with logic agrees that you would have to be someone like the great forerunners Nagarjuna and Asanga–foretold by the Buddha himself–to be able to tell definitive statements from interpretable ones by relying on the criteria of special intention, contextual necessity and contradiction with reality. It would take an expert authenticated by the Buddha himself to establish any intentions at variance with his literal statements, not some arbitrary sophist expounding all kinds of interpretations.

It is not up to us or biased scholars to settle how the Buddha's teachings should be interpreted. Otherwise one might arrive at the above conclusion that eating meat has been prohibited only for rakshas. Also, if anyone were able to interpret the Buddha's teachings correctly, there would have been no need for him to predict that Nagarjuna and Asanga in particular would elucidate his teachings correctly. The above prediction from the Lankavatara Sutra already anticipates this:

In the future proponents of ignorance
mitigate eating meat and claim:
"As meat is appropriate, free from evil,
the buddhas have permitted it."


Although it is unlikely
that Dharma talk by fishermen37 like myself
can bring about any benefit, nevertheless,
how could the words of the Tathagata
fail to bring about benefit?

—with these words of relief I shall sit back for a moment now that the main body of this text is completed.

I would like to add a point His Holiness the Dalai Lama, Tenzin Gyatso, made at the Kalachakra initiation in Mundgod suggesting that in the past, at the time of the Great Dharma kings of Tibet, eating meat was also rejected. He said the old edicts of the Dharma kings were quite clear on this: "The monks shall learn the behaviour of the pundits and the great abbot (Shantarakshita): drinking alcohol, eating meat and the like are inappropriate."

His Holiness the Dalai Lama also said: "None of the visitors coming to Bodhgaya from all over the world offer alcohol and meat, it is only the Tibetan pilgrims that spread out their pieces of meat and liquor saying 'we are doing our offering ceremony'—I do not think this is nice, I have often said that. I also do not like the fact that during the big assemblies at the major monasteries platters full of meat are set up with the words 'we have performed an offering ceremony'. I have said again and again that it is better to set up substances like nectar pills, blessed water or black tea. And if some people claim that, according to anuttarayoga tantra, you have to take meat, the only reason that may be quoted in support of this claim is the statement about the acceptance of the five kinds of meat and the five kinds of nectar. There is no other reason. Quite apart from the fact that this refers to a very high level of realisation,38 if indeed you postulate the need for eating meat based on the statement about accepting the five kinds of meat and the five kinds of nectar, then you should be consistent and insist on the need for eating horse meat, dog meat as well as human flesh, drinking urine and eating feces."39

At the time I noted down the Dalai Lama’s words precisely: Once we accept the statement about the five kinds of meat and nectar, the claim that we must eat meat would clearly and logically imply that we must eat dog meat and human flesh, too.

The main point of the sutras quoted here is to demonstrate that the Buddhist Dharma is a teaching of non-violence. As this fundamental principle, i.e. not to harm, constitutes the core and root of the Buddhist teachings, it is important to apply and implement it. It is good to rely on statements by the Buddha when it comes to deciding what is wholesome and what is unwholesome. Is the main point of the teaching of non-harmfulness not lost, if you try and substantiate your own desires with tortuous arguments, carelessly eating the meat of killed animals?

The Buddha drew a distinction between actions that are "unwholesome by nature" and actions that are "unwholesome because of vows". As far as the latter are concerned he made certain modifications taking differences in time and place into account. For instance, he rejected daily baths for monks in some countries, but permitted them in hot countries. Likewise, he generally prohibited touching women under the influence of attachment, making nevertheless clear that, under a number of circumstances, it would be correct and necessary to touch them—for instance when a woman is in danger of drowning and has to be pulled out of the water. While allowing for such modifications considering a given situation in the context of actions "unwholesome because of vows", there was no way a licence for actions "unwholesome by nature" such as killing and stealing could be given. The latter are harmful actions regardless of time and space and even a buddha cannot change harmful karma into wholesome karma. The aspect of non-violence in the teachings of the Buddha is demonstrated by the unanimous rejection of harmful actions such as killing, stealing and the like in all the Hinayana, Mahayana and Vajrayana scriptures and therefore I rejoice in the fact that all the successors of the Buddha in the traditions of Hinayana and Mahayana, of Sakya, Gelug, Kagyu and Nyingma continue to explain and practice this teaching in accordance with the fundamental idea of non-harmfulness.

Thus I have scooped a jug of the nectar of Buddha's words from the Hinayana, Mahayana and Vajrayana, from the Angulimala Sutra and other scriptures, on the issue of giving up and accepting meat, without exaggeration nor understatement, and I have embellished it with the fresh white lotus flower of statements by his Holiness the Dalai Lama. May this offering, too, become a cloud of offerings that pleases the buddhas.

One's flesh and that of others are no different
But making a difference and eating it we have long roamed.40
The Buddha taught: everyone's realm is the dharmadhatu
one must not eat the meat of one's own realm.

Composed in the year 2620 after the Buddha's birth, the year 1995 according to the Western calendar, with the wish to benefit by Geshe Thubten Soepa.

Mangalam


The above booklet about eating meat was read through, cover to cover, by His Holiness, the 14th Dalai Lama, Tenzin Gyatso. He told me: "It is well written. It would be nice if more equally useful texts were written for people to read". I cannot express how pleased I was at these words. I would like to complement my composition by a few questions and answers concerning the topic.


Notes

1. For example. love, compassion and non-violence. [Return to text]

2. Love, compassion and non-violence are those very roots of virtue. [Return to text]

3. With the dispositions of hearers, solitary realisers and buddhas. [Return to text]

4. A flower only found at the time a buddha is born. [Return to text]

5. Manjushri is actually asking two questions that may be paraphrased in these terms: 1) Why don't you eat meat? 2) I think the reason may be that all sentient beings have Buddha nature – it that correct?. [Return to text]

6. For example, a play with changing parts. The main emphasis is on the impermanence and instability of life with its ever-changing relationships between sentient beings, not on the illusion-like nature of life. [Return to text]

7. The line of argument here is: 1) it is inappropriate to eat one's own flesh 2) one's own flesh and that of others is the same – therefore it is also inappropriate to eat the flesh of others. [Return to text]

8. All sentient beings have the potential to get rid of suffering. This is referred to as Buddha nature. It is the foundation for all good qualities such as compassion, love, and wisdom. [Return to text]

9. Buddha nature (tathagatagarbha) is attained by the power of reality. It stems from the mental continuum which goes on from one life to the next and constitutes the seed of unpolluted wisdom. [Return to text]

10. This second reason may be framed as a short dialogue: Q: Why don't you eat your own flesh? A: Because it hurts. Q: If so, is it not the case that it will hurt other sentient beings, if you eat their flesh? A: Yes, it would. Q: Then how can it be proper to eat someone else's flesh? [Return to text]

11. The dharmadhatu is the ultimate nature of mind, which is purity. The minds of buddhas and all sentient beings have this quality of natural purity. As all beings partake of this ultimate purity of mind, they all have the capacity to attain buddhahood. [Return to text]

12. Important monastic disciple of the Buddha, arhat of the Abhidharma tradition. [Return to text]

13. A kind of cannibal or blood-thirsty creature. [Return to text]

14. For example, a body which–unlike that of sentient beings–is not the result of afflictions and karma. [Return to text]

15. The concentration of the deep, calm ocean is one of 400 concentrations described in that sutra. Someone who has attained this level of concentration is able to engage in activities curbing the consumption of meat and alcohol. For the benefit of beings they will send out emanations discouraging others from killing animals, eating meat and drinking. [Return to text]

16. Followers of certain non-Buddhist philosophies. [Return to text]

17. In case one has seen or heard that the creature was killed to be eaten or if one suspects this to be the case. [Return to text]

18. The opposite of the above three aspects. [Return to text]

19. Without harm to oneself or others, which–in this case–implies that the animal has not been killed to be eaten and that its meat has no deleterious effects (on one's health). [Return to text]

20. Devadatta stipulated that 1) milk, 2) meat, and 3) salt should not be eaten, that 4) monastic robes should not be patched together from bits and pieces and that 5) monasteries should not be located in remote places but close to lay communities. Generally speaking, Buddhists do not accept these rules as valid. [Return to text]

21. Spiritual practitioner, especially one having taken monastic vows. [Return to text]

22. Although bees are only killed accidentally in the process of getting at their honey, honey is usually included in lists of unwholesome animal products as it is the result of stealing something very precious from animals. [Return to text]

23. For example, not killed for the purpose of using its parts. [Return to text]

24. According to the rules of monastic discipline bhikshus are not allowed to cultivate crops. [Return to text]

25. Buddhist householder without monastic vows. [Return to text]

26. What was left out concerns the avoidance of onions and garlic. [Return to text]

27. The Tibetan sutra text reads chang which is barley beer, but also alcohol in general. [Return to text]

28. That is the meat does not go on sale without causes, i.e. without an animal being killed. That should be clear to the buyer. [Return to text]

29. In other words: the Buddha rejected eating meat before in the Elephant Sutra, the Great Cloud (Mahamegha) Sutra, as well as the Angulimala Sutra. On this occasion in the Lankavatara Sutra he is rejecting it yet again. [Return to text]

30. To be more precise: such a person accumulates the causes for being reborn as a fool in the future. [Return to text]

31. To have been obtained by means of killing animals. [Return to text]

32. Not only will they be reborn in a country where meat is consume–they do not avoid eating meat and will therefore be reborn as beings eating meat. [Return to text]

33. Other meat eaters. [Return to text]

34. For example, eating meat causes compassion and wisdom to decrease or degenerate. [Return to text]

35. Meaning the path to liberation will take longer. [Return to text]

36. Meaning the robes of ordination. [Return to text]

37. Fishermen kill animals for a living and are not in a very good position to teach anyone about the holy Dharma–neither am I. [Return to text]

38. In fact the ability to transmute them. [Return to text]

39. That is what the five kinds also refer to. [Return to text]

40. We have long been caught in samsara and failed to break free from it. [Return to text]

A commentary on the emptiness section of the Seven Point Mind Training text

Mirror of Wisdom includes commentaries on the emptiness section of Mind Training Like the Rays of the Sun and The Heart Sutra.

CHAPTERS
Mirror of Wisdom
Part One: Introduction
Part One: Mind Training - Developing Bodhicitta
Part One: Mind Training - Developing Emptiness
Part One: Learning to Become a Buddha
Part Two: Commentary on the Heart Sutra

Part One: Introduction

MOTIVATION

I personally feel extremely fortunate to have this opportunity to teach the Heart Sutra, otherwise known as the Perfection of Wisdom or the Wisdom Gone Beyond. I also feel that you, too, as participants in this teaching, are very fortunate.

Why should we feel fortunate to be able to participate in this teaching? Firstly, this human life is extremely precious and very hard to achieve. Secondly, it is very rare that a buddha, an enlightened being, manifests as an emanation body in our world. Lastly, it is very difficult to come into contact with the Mahayana, or Greater Vehicle, teaching of Buddhism. Even though it is only under exceptional circumstances that all these factors come together, somehow we have been able to achieve it. We have this wonderful life with all its freedoms and potential for liberation and we also have the opportunity to follow the Greater Vehicle teaching of the historical Buddha, Shakyamuni.

The Heart Sutra is special because by putting its teaching into practice it is possible for us to attain liberation from samsara, the cycle of existence, and to become enlightened within our own lifetime. Even though this is a short sutra, its meaning is extremely profound and we find a wealth of information within just a couple of pages. Take the time to reflect upon and contemplate the meaning. When we recite the HeartSutra, we shouldn't rush our recitation as if skating on ice. Instead, we should try to understand what each word means and should not be afraid to ask those who know more than we do when our understanding fails us.

We will not gain much from the teachings if we listen with the sense of being coerced by some external force or authority. Only if we listen with our own inner spiritual enthusiasm can we listen fully. This enthusiasm flows from our understanding of the true value of the Dharma. When we ask, from the depths of our minds and hearts, what it is that we are truly seeking, then we can begin to realize the enormous value of spiritual practice in our present and future lives. Remember that meditation practice is far more important than simply reading Dharma texts. We shouldn't spend too much time reading books, but should try to meditate as much as possible so that we can internalize and actualize the meaning of the teaching within our mind-stream. It is primarily through meditation that deep experiences and realizations come. A poor person doesn't gain much simply by knowing how much a rich person owns. In the same way, an intellectual understanding of emptiness does not benefit us much if we don't put it into practice and meditate on it.

Let us cultivate our altruistic intention, seeking enlightenment for the sake of liberating all sentient beings, who pervade limitless space. It is with this kind of motivation, the motivation of bodhicitta, that we should participate in this teaching.

OUR BUDDHA NATURE

We have within us two types of buddha nature, or buddha lineage- our "naturally abiding buddha nature" and our "developable buddha nature." The naturally abiding buddha nature refers to the emptiness of our mind. As we engage in Dharma practice, we purify our negativities and accumulate wisdom and positive energy. It is through this practice that each of us can become a buddha. It is the emptiness of our infinite, all-knowing, or omniscient, mind that becomes the natural truth body of a buddha. This occurs when our mind is completely pure, free from defilements such as anger and pride and even of the imprints, or seeds, of those defilements.

Our developable buddha nature is the infinite potential of our mind to grow and develop spiritually through listening to, contemplating and meditating on the teachings. When our mind is completely free of the two obscurations-the obscurations to liberation (deluded emotions, such as anger and desire) and the obscurations to knowledge (ignorance born from dualistic perceptions)-it transforms into the all-knowing mind of a buddha.

BACKGROUND TO THE HEART SUTRA

Shakyamuni Buddha was born in India over two thousand five hundred years ago. After generating bodhicitta-the altruistic mind of enlightenment-for three countless aeons, he then thoroughly perfected the two types of accumulation that constitute the fruition of the entire Mahayana path, the accumulations of merit, or positive energy, and wisdom, or insight. Eventually, he became an enlightened being-a fully awakened person.

Buddha performed twelve great deeds, but the most important deed of them all was turning the wheel of Dharma. Buddha gave the three great discourses that are known as the three turnings of the wheel of Dharma. The first wheel was turned in Sarnath and concerned the Four Noble Truths (aryasatyas). This teaching was primarily aimed at those who have the mental dispositions of the Hinayana, or Lesser Vehicle, practitioner. The third turning of the wheel was at Shravasti and concerned the characteristics of buddha nature.

It was on Vulture's Peak, a mountain near Rajgir in the present day state of Bihar, where Buddha turned the second wheel of Dharma. His discourse concerned the Wisdom Gone Beyond (Prajnaparamita) sutras, which include the HeartSutra. Sutras and treatises deal with two types of subject matter-emptiness and the various levels of realization. The Heart Sutra explicitly presents emptiness as its subject matter and implicitly presents "the hidden levels of realization." The Heart Sutra is one of the most important of the Mahayana Prajnaparamita sutras. It is in the form of a dialogue between Shariputra, one of the Buddha's two closest disciples, and the bodhisattva Avalokiteshvara. The most extensive version of the Prajnaparamita sutras contains one hundred thousand verses; another contains twenty-five thousand verses, and there's also an abbreviated version eight thousand verses long. But the most concise version of the Wisdom Gone Beyond sutras is the Heart Sutra, which contains the innermost essence of them all.

RECORDING THE SUTRAS

The sutras of Shakyamuni Buddha were not written down during his lifetime. However, when Buddha passed into parinirvana, final nirvana, there were many highly realized arhats and bodhisattvas who had great powers of mental retention, and they recorded everything the Buddha had taught about the Wisdom Gone Beyond.

Buddha passed into parinirvana, the state of solitary peace, during a spring full moon, on the fifteenth day of the fourth lunar month, according to the Tibetan calendar. It was later, during a summer retreat, that the great council was held, where as many as five hundred arhats assembled together to write down Buddha's teachings. During the great council, the three master narrators of Buddha's works collected all of the teachings together. They are now found in the three divisions of the Buddhist canon, called the Three Baskets (Tripitaka). Mahakashyapa recalled all Buddha's teachings on higher knowledge (abhidharma). Then Upali narrated all the teachings given by Buddha on moral, or ethical, discipline (vinaya). Finally, Ananda, the Buddha's personal attendant, recalled and narrated all Buddha's teachings on the discourses (sutras).

When they had gathered for the great council, all the arhats folded their yellow robes (chö-gö) together and placed them one on top of the other to make a throne. The principal narrators sat on this throne of robes and recalled all the teachings given by Buddha. When it was Ananda's turn to sit upon the throne, he faced in the direction where Buddha had taught the Prajnaparamita and the other sutras. He remembered Buddha so deeply that he wept as he began to narrate the sutras. Thus, when you read the words at the beginning of sutras such as the Heart Sutra, in "Thus I have heard...," the "I" refers to Ananda.

THE MEANING OF THE TITLE

In Sanskrit, the Heart Sutra is called Bhagavati Prajnaparamitahrdayam. The Tibetans retained Sanskrit titles in their translations for two reasons. Firstly, it is believed the buddhas of the past, present and future give their teachings in Sanskrit, so by reading the title in Sanskrit, we plant the seeds of the source language of Dharma in our minds. The second reason is to help us remember the great kindness of the lotsawas, whose name comes from the Sanskrit term meaning, "eye of the world"-the great translators who originally translated this and other sutras from Sanskrit into Tibetan.

In order to understand the meaning of the Sanskrit title it is also helpful to know the Tibetan translation: Chom-den-de-ma she-rab kyi pa-rol-tu chin-pay nying-po. This line is actually an extremely concise statement of the doctrine of emptiness. It is regarded as the heart essence of the vast Prajnaparamita literature. Chom-den-de-ma relates to the word bhagavati in the title. Chom literally means "to destroy"; den means "to be in possession of remarkable qualities and realizations"; and de means "to go beyond." The Tibetan suffix -ma also relates to bhagavati and denotes that of the two aspects of Buddha's teaching, method (upaya) and wisdom (jnana), the Heart Sutra belongs to the mother-like, wisdom aspect.

The first part of the title signifies the state of nirvana beyond the two types of obscuration, which I mentioned before. Prajna means "wisdom" and paramita means "perfection" or "gone beyond." Thus Bhagavati Prajnaparamita can be translated as "the possession of the wisdom gone beyond." The Sanskrit word hrdayam relates to the Tibetan nying-po, which means "essence," translated here as "heart." So, the meaning of the title suggests that this sutra is the heart of all other Wisdom Gone Beyondsutras.

THE WISDOM THAT PERCEIVES EMPTINESS

There are many kinds of wisdom but the Wisdom Gone Beyond sutra refers to the essential wisdom. This wisdom perceives the emptiness of true existence and thus the ultimate nature of all phenomena. It is with this wisdom that we can transcend ordinary levels of reality. Some other forms of wisdom include that arising from listening to teachings, the wisdom that arises from contemplating the teachings and the wisdom that arises from meditating on the teachings. These wisdoms can themselves be divided even further, but they are all only complementary or auxiliary wisdoms to help us generate and cultivate the wisdom that perceives the emptiness of true existence. Buddha said that it is because sentient beings have not realized that emptiness is the true nature of phenomena that they wander in the various states of cyclic existence. It is our delusions, particularly our ignorance, that keep us here in samsara.

The root of all ignorance is our continual grasping at a self and it is this grasping that perpetuates our suffering. The wisdom that perceives emptiness is the direct antidote to this self-grasping and, as such, is essential in order for us to become liberated from the compulsive cycles of existence. Once we directly and nakedly realize the final and ultimate mode of existence of phenomena, we case to create new causes to return to samsara.

The great Indian master, Aryadeva, in his treatise the Four Hundred Stanzas, clearly stated that even if one is not able to gain direct insight into the emptiness of all phenomena, merely by developing some positive doubt about the nature of reality, one can create a state of mind so powerful that it can shatter samsara. At the very least, if we think about and meditate on the meaning of emptiness every day, it will be of tremendous help in our spiritual growth. So, the Wisdom Gone Beyond refers to the wisdom that perceives emptiness, which itself is the very heart of wisdom.

INTRODUCTION TO EMPTINESS

This teaching focuses on the profound view of emptiness (shunyata), which we find in the Wisdom Gone Beyond sutras. This kind of teaching is meant for both those who have not yet realized the emptiness of true existence and those who have, to help them further their understanding. It is difficult to fully understand emptiness, but we must make every effort to do so. It is only through gaining this understanding and experience that we can liberate ourselves from the suffering of samsara, particularly the suffering of the three bad migrations, the unfortunate realms of rebirth.

If anyone thinks that by merely reciting a mantra they can liberate themselves from samsara, they are very mistaken. Likewise, simply cultivating great love, compassion and bodhicitta is not enough to completely remove delusion. Certainly, by reciting mantras and cultivating bodhicitta we can temporarily overcome manifest forms of delusion, but in order to eradicate delusion entirely, we must realize emptiness.

The way to generate an unmistakable understanding of emptiness in our own mind is by studying and listening to teachings on emptiness from qualified spiritual masters. However, the text states that emptiness is beyond words, expression or thought. How can we study something that is beyond words, expression or thought? What this statement means is that emptiness cannot be explained or even talked about without taking into consideration conventional phenomena as a basis or reference. There is no way to speak about emptiness directly, so we speak about it through its relation to certain phenomena.

Emptiness cannot be taught in the way that it exists for aryas in a state of meditative equipoise. Even they themselves cannot explain their experience to others. In the Sutra of the Ten Spiritual Grounds of Bodhisattva Realization (Dashabhumisutra), it is written that when aryas watch a bird fly they can see and understand the trail that it leaves in the sky. Most people can see only the bird, but aryas can somehow see the path that the bird is following. Similarly, aryas can see the trail-like emptiness of all phenomena.

We cannot deal with emptiness in isolation. We have to talk about the basis upon which emptiness is established. For example, a wave is empty of true existence. When we focus our mind on the wave we see that the wave and the ocean cannot be differentiated. We see that they are dependent upon one another. The wave has no truly separate existence. In the same way, the experience of emptiness is non-dual, and in this state of non-duality our mind does not see the wave, only its emptiness. The wave then becomes the basis upon which emptiness as its ultimate characteristic is established.

Everything exists dependently upon everything else. Nothing exists independently in and of itself. Therefore, everything is empty of inherent existence. Every phenomenon is empty of true existence, therefore emptiness is the ultimate nature of everything that exists.

Emptiness is a characteristic that all phenomena share. Like the wave, the self, or "I," is also a basis, and emptiness is its characteristic. Emptiness is a very profound reality. We can understand this from the life story of the great master Lama Tsongkhapa, founder of the Gelug school of Buddhism. When he was in Central Tibet, he was deeply involved in intensive meditation. I mentioned before how once, while meditating on emptiness in the assembly of monks he was so absorbed that he didn't notice the other monks leave the assembly hall. I also explained how Lama Tsongkhapa reached such a high level of attainment that he was able to meet with the tantric deity of wisdom, Manjushri, and receive teachings directly from him. Remember how Manjushri informed Lama Tsongkhapa that he had not yet fully realized emptiness and that in order to do so he needed to accumulate more positive energy, so Lama Tsongkhapa went into retreat at Wölka and practiced intensive purification and accumulation, doing innumerable prostrations and mandala offerings.

Realizing emptiness is no easy task. Even if we spend our entire life practicing meditation and reciting mantras, if we do not understand emptiness we cannot be liberated. We must realize that all the suffering we experience comes from the delusions in our minds. To cut through these delusions, we need the weapon of the wisdom that perceives emptiness.

Lama Tsongkhapa has stated that when we have made ourselves suitable recipients through cultivating the common paths or practices, we will be able to enter confidently into the tantric vehicle-the point of entry for the achievement of enlightenment. Before we receive a tantric empowerment, there are three conditions that are required of us. First, we must have the sincere wish to be liberated. Second, we must have generated the altruistic mind of enlightenment. And third, we must have the wisdom that perceives emptiness.

Part Two: The Meaning of the Text

THE QUALITIES OF THE TEACHER

"Thus I have heard. At one time the Lord was sitting on Vulture's Peak near the city of Rajgir."

It was out of Buddha's own deep experiences and realizations and his infinite compassion for all sentient beings that he gave his teachings. Buddha is an incomparable master. His body, speech and mind are completely pure of defilements and even the imprints of defilements. His body, speech and mind are the result of completion and perfection in the process of the accumulation of excellence, that is, of positive energy and wisdom. It is our knowledge of Buddha's qualities and realizations that helps us develop unshakable faith, confidence and trust in him and his abilities.

The English translation of the text refers to the Buddha as "Lord." In the original Sanskrit this word is bhagavan, but it is more profound in the Tibetan translation, chom-den-de. As we mentioned earlier, the word chom literally means "to destroy." It is saying that Buddha has destroyed all defilements and the imprints of defilements. Den means "to possess excellent qualities and realizations"; de means to "go beyond" or "transcend." What this tells us is that in his enlightenment, Buddha has transcended the two extremes, which can refer to either the two types of obscurations or the two extremes of cyclic existence and solitary peace. This is why the Buddha is called chom-den-de. He is the destroyer of defilements, the possessor of excellent qualities and one who has gone beyond ordinary levels of reality.

The honorific term bhagavan is also used to refer to other holy people, so the translators added the word de to the original Sanskrit to indicate that this wasn't just an ordinary bhagavan but a truly transcendent one.

The city name of Rajgir literally means "the king's palace." This was where King Bimbisara, one of the Buddha's great royal patrons, lived. There are two interpretations given to the origin of the name of Vulture's Peak. Some people thought that the rock formations at the site looked like a flock of vultures. Others say that when Shakyamuni Buddha was teaching the Prajnaparamita sutras, the great bodhisattvas took the form of vultures when they came to receive the teaching.

THE QUALITIES OF THE STUDENT

"He was accompanied by a large community of monks as well as a large community of bodhisattvas."

This tells us something about the excellent assembly, those who were witnesses to Buddha's teaching. This teaching was explicitly intended for bodhisattvas and those with bodhisattva inclinations, even though there were also shravakas (pious hearers) as well as ordinary monks among the gathering.

Emptiness cannot be taught to everyone, simply because not everyone has the capacity to understand it. As we find mentioned in the great Indian master Chandrakirti's work, Supplement to the Middle Way, a suitable recipient of the teaching of emptiness is someone who has already acquainted himself or herself with emptiness or teachings on emptiness and who is especially enthusiastic. There is an inner sign, an inner joy of the heart, which is sometimes expressed by tears rolling down the cheeks or by goose-bumps on the skin. Such a person has the right kind of mind to be able to comprehend the emptiness of true existence. Furthermore, based on their acquaintance with the subject of emptiness, such persons can grow spiritually to understand even deeper levels of realization.

The English translation of the text simply refers to a large community of monks and bodhisattvas. "Monk" is the common translation of the Sanskrit word bhikshu, but bhikshu can refer to people of varying levels of spiritual accomplishment. It can mean a person who has received full ordination, who relies upon the food that is given in alms and who enthusiastically engages in the practices of abandonment and meditation. There are also arya, or superior, bhikshus- those who have gained direct experience of emptiness. This third kind of bhikshu is one who is already in a state of liberation and has become an arhat-a full destroyer of delusion. The core disseminators of Buddha's teaching were this third kind of member of the community of bhikshus-bhikshus who had already attained this profound realization.

In the eight thousand verses of the Wisdom Gone Beyond sutra, we find that in the last community of monks before Buddha's death, all except one were arhats-completely free from contamination, defilement and delusion. The one exception was Ananda, the Buddha's personal attendant. Fortunately, Ananda achieved arhatship shortly before the great council was held.

The text states that the Buddha was also accompanied by "a large community of bodhisattvas." The Tibetan translation of the Sanskrit word bodhisattva is jang-chub sem-pa." Jang literally means "pure of faults and defilements." Chub means "internally realized." Sem-pa is Tibetan for sattva. Sem means "to think" and pa means "to be brave." Taken together, the term literally translates to "hero." So a bodhisattva is a pure, realized person who thinks about the welfare of others and who works courageously towards the attainment of enlightenment for the sake of all, bravely cutting through the forces of negative actions.

Another interpretation of the word sattva is "one who is heroic, courageous and patient in contemplation of the two truths-the conventional truth and the ultimate truth." In his Abbreviated Sutra, Buddha himself explained that sattva means "one who is generous, has great wisdom, is full of energy, has entered the path of Greater Vehicle Buddhism and has put on the armor of patience and tolerance and thereby combats the defiled states of mind."

In the Tibetan text we find the phrase thab-chig-tu zhug-pa. This has been translated as "accompanied by" and refers to how people are seated or gathered together. Zhug-pa means "to sit" or "be together," while thab-chig-tumeans "a form of discipline." Thus, the termthabchig- tu zhug-pa means that the assembly was sitting together in the same disciplined state.

THE PROFOUND APPEARANCE

"On that occasion the Lord was absorbed in a particular concentration called the profound appearance."

The words "on that occasion" are not simply a casual reference to the time when this teaching was given. It means an auspicious confluence of events-a point in time when everyone's positive energy ripened and they became fully prepared to receive this teaching.

"Profound" refers to profound emptiness and "appearance" here refers to the wisdom that perceives emptiness. Therefore, Buddha was involved in single-pointed concentration on the ultimate nature of reality, which was free from both coarse and subtle forms of laxity (drowsiness) and excitement (distraction). There isn't a single moment when Buddha isn't absorbed in this kind of meditative state. Lama Tsongkhapa said that this is because Buddha is constantly aware of everything that exists. In him, mindfulness is ever-present.

However, Buddha is described as doing all sorts of other things such as eating, sleeping and so on. So, what is his state during these activities? It is said that a buddha doesn't need sleep. Nor is he ever hungry or thirsty. When a buddha appears thirsty, it is just because of the nature of our own perceptions. When Buddha went begging for alms, he wasn't really in need of food but was trying to inspire benefactors to create positive energy by giving and thus increase their own merit (punya). A buddha doesn't need to eat food because he already enjoys the food of concentration.

AVALOKITESHVARA

"Meanwhile the bodhisattva, the great being, the noble Avalokiteshvara was contemplating the profound discipline of the perfection of wisdom. He came to see that the five aggregates were empty of any inherent nature of their own."

The sutras were not necessarily spoken word by word. There are different kinds of sutras-blessed sutras, permitted sutras and spoken sutras-composed of words blessed, permitted or spoken by Buddha. These three kinds of teaching are not seen as contradictory and are all considered as teachings of Buddha. The Four Noble Truths constitute actual words spoken by Buddha himself, as do most of the teachings in the Prajnaparamitasutras.

The Heart Sutra is generally considered to be a sutra presented through Buddha's permission and so it is a permitted sutra. But within the text we find passages that seem to dwell within the two other kinds, as when Buddha says, "well said, well said" to Avalokiteshvara. It is also a blessed sutra in the sense that Buddha blessed Shariputra and gave him the confidence to ask his question.

We find innumerable bodhisattvas among the ten levels of bodhisattva realization. There are the eight close bodhisattva disciples of Buddha, for example. But of them all, it is Avalokiteshvara, Vajrapani and Manjushri who are considered to be the most important. Manjushri is the embodiment of the highest form of wisdom-that which perceives the emptiness of all phenomena. The unique quality of Vajrapani is that he is the embodiment of the enlightened power of all the buddhas.

The word "noble" used in reference to Avalokiteshvara is a translation of the Sanskrit word arya, which has often been translated as "superior" or "transcendental" being. Avalokiteshvara, the embodiment of the compassion of all the buddhas, always keeps his eyes open to all sentient beings in order to liberate them from suffering and the causes of suffering and to endow them with happiness and the causes of happiness. Bodhicitta is the altruistic mind of enlightenment and the bodhicitta of Avalokiteshvara is said to be cowherd-like. Just as a cowherd doesn't rest until all the cows are safe in their shelter, so too has Avalokiteshvara promised that he will not rest until he has established all sentient beings in the mind of enlightenment. He is special because he represents compassion in its most intense and ultimate form.

Avalokiteshvara's compassion is extended infinitely to all sentient beings. To him, all are equal rather than being separated into friends, adversaries and strangers. He is able to manifest simultaneously in innumerable forms. His mind is omniscient, understanding precisely and distinctly each and every aspect of phenomena and the qualities and characteristics of the paths and grounds leading to liberation and enlightenment. The text demonstrates that Avalokiteshvara understands that the five aggregates-the principal faculties that make up a sentient being-are all empty of true existence.

SHARIPUTRA'S QUESTION

"Through the power of the Buddha, the venerable Shariputra approached the noble Avalokiteshvara and asked him, 'How should a son of the noble lineage proceed when he wants to train in the profound discipline of the perfection of wisdom?'"

Thus, absorbed in meditative concentration, Shakyamuni Buddha blessed and inspired his disciple Shariputra to ask Avalokiteshvara this question; that is, how should a person who wishes to follow the Mahayana path leading to enlightenment train his or her mind? "A child of the noble lineage" means someone who has the inclination of a bodhisattva or of Mahayana Buddhism. A Mahayana practitioner with keen intelligence and sharp mental faculties realizes emptiness first and then cultivates love, compassion and bodhicitta, the altruistic mind of enlightenment. One with slightly lower faculties cultivates love, compassion and bodhicitta first, and then studies and realizes emptiness.

AVALOKITESHVARA'S S ANSWER

"The noble Avalokiteshvara replied to the venerable Shariputra, 'Whatever son or daughter of the noble lineage wants to train in the profound discipline of the perfection of wisdom should consider things in the following way. First, he or she should clearly and thoroughly comprehend that the five aggregates are empty of any inherent nature of their own....'"

Avalokiteshvara's answer tells us that from the Buddhist point of view, men and women are equal in being able to follow spiritual practice and gain spiritual realizations. Furthermore, every phenomenon-the house in which we live, the environment, in fact everything around us-has two truths, conventional and ultimate. When we shift the focus to ourselves, we see that we also have conventional and ultimate aspects. Once we know about the emptiness of forms, we can apply the same reasoning to the other four aggregates that make up our psycho- physical personality-feeling, discriminative awareness, compositional factors and consciousness, which are also empty of true or inherent existence.

The crucial word here is "inherent." Of course the aggregates exist in a conventional sense but they do not exist in and of themselves. That is, they do not possess an objective existence. The line of philosophical reasoning is as follows. If a phenomenon were to exist in and of itself, it would not depend upon causes and conditions. If things did not depend upon causes and conditions, it would mean that results could occur without causes, which is impossible.

THE CHARACTERISTICS OF EMPTINESS

"Form is empty but emptiness is form. Emptiness is not other than form and form is not other than emptiness. Similarly, feelings, discernments, formative elements and consciousness are also empty. Likewise, Shariputra, are all phenomena empty. They have no defining characteristics; they are unproduced; they do not cease; they are undefiled, yet they are not separate from defilement; they do not decrease, yet they do not increase."

In the text we find that form is emptiness and emptiness is form. In other words, form is not different from emptiness and emptiness is not different from form. In his answer to Shariputra, Avalokiteshvara says that all phenomena are empty. This does not mean that nothing exists. What it does mean is that all phenomena are empty of something. That "something" is inherent, or objective, existence. The Heart Sutradoesn't explicitly mention inherent or objective existence-it simply states that "form is empty"-but this is the true meaning of emptiness.

The text describes eight characteristics of emptiness, one of these being that phenomena have no defining characteristics. What this means is that phenomena have no inherently existing defining characteristics. So, when we contemplate this section of the Heart Sutra, if we conclude that nothing is produced and nothing ceases to exist, we are mistaken. The reality of phenomena is created by our perceptions and consciousness. Phenomena do exist and we cannot deny them. It is only inherent existence that does not exist. We know this because inherent existence is not apprehended to exist by any valid perception or state of mind. It is from this point of view that we speak of the self of phenomena and the self of a person as not existing.

"They are undefiled" means that even afflictive emotions and the afflictions of delusions do not inherently exist. This is precisely the reason why we can rid ourselves of them. Everybody who is not free of defilements possesses delusions, which means that all of us are defiled. But where are these defilements? Do they have form or are they formless? If they had form it would be easy to take them out and remove them, but our defilements do not have form. We can't throw them away because they are a part of our consciousness. Yet these defilements cannot contaminate the absolute nature of our mind. If they did, then when we removed them we would also be removing our mind. Then, when we reached enlightenment, we would be without consciousness altogether.

Therefore, we must understand that our defilements and our consciousness are not inseparable. When our clothes get dirty, the dirt is not the same as the cloth. When we wash our clothes it is the dirt that comes out. Our clothes remain intact. So remember, when we get rid of defilements we are not getting rid of our mind. When we engage in the activities of accumulating positive energy and wisdom, thus purifying our defilements, what we are really doing is purifying defilements onthe mind rather than inthe mind.

In the line "yet they are not separate from defilement," we see how even the liberated side of phenomena, the freedom from defilements, does not inherently exist. Where it says "they do not decrease," we see that we have to work to develop qualities to decrease defilements or negativities. They do not diminish in and of themselves. The eight characteristics of emptiness presented here describe the "three doors to liberation." The first one presents emptiness as the door to liberation. The next five characteristics represent what we call "signlessness" (tsen-ma me-pa) as the door to liberation. The last two characteristics represent "aspirationlessness" (mön-pa me-pa) as the door to liberation.

THE FIVE BODHISATTVA PATHS

In Mahayana Buddhism, we present five progressive levels, or paths, of spiritual realization by which an aspiring bodhisattva travels towards enlightenment-the paths of accumulation, preparation, seeing (insight), meditation and no more learning.

On the first two paths, those with bodhisattva inclinations are primarily engaged in listening to and contemplating the teachings on emptiness. As they progress along the paths of seeing and meditation, they begin cultivating the awareness of emptiness that arises through meditation. The obscurations to liberation and the obscurations to omniscience are the two main types of mental affliction that obstruct one's attainment of buddhahood and each of the five paths acts as an antidote to these obscurations.

The path of accumulation. Within the path of accumulation we find three levels-the great, the intermediate and the initial, or small. At first, practitioners simply listen to the teachings. They do contemplate to some degree, but mainly they just listen. On the great, or advanced, level of the path of accumulation, it is possible for certain practitioners to actually ascertain or realize emptiness, at least conceptually. It is on this path that one gains the two collections of merit (virtuous actions) and wisdom. Although one has not yet gained any real clarity in relation to emptiness, one is clearly accumulating the necessary causes for that clarity.

The path of preparation. There are four levels on this path-heat, peak, patience and supreme mundane qualities, or supreme Dharma. On these levels, practitioners comprehend emptiness conceptually. At the heat level, the meditator attains a clear conceptual awareness of emptiness within a meditative stabilization. The peak level marks a point at which the virtuous roots that have been cultivated previously will no longer decrease or be lost. At the patience level the meditator develops familiarity with the concept of emptiness and overcomes fear of it. When practitioners have reached this level and beyond, they are safe from falling into the three bad migrations, the unfortunate states of rebirth. At this stage, based upon their own valid reasoning, their conceptual understanding of emptiness is so powerful that they gain a deep understanding of the infallibility of the law of karmic actions and result. Even though they may have already-accumulated negativities, they cease to create fresh ones. At the level of supreme mundane qualities, the cognizing subject no longer appears while one is in meditative equipoise. Subject and object do appear, but the meditator no longer consciously perceives them. The path of preparation is also called the connecting path, as it connects us to the path of seeing.

The path of seeing. As one progresses on the four levels of the path of preparation, one moves onto the path of seeing. It is while the meditator is on this path that he or she directly experiences emptiness for the first time. Here, one does not create any new karmic actions to cause rebirth in samsara. There is a quote-"seeing the truth, there is no precipitation"-which means that when one sees the ultimate truth of emptiness, just as a person with good eyesight will not walk off a cliff, one does not create any new karmic action that will precipitate one to be reborn into cyclic existence. The path of seeing is the first of the ten spiritual grounds of the bodhisattva, the remaining nine of which lie within the path of meditation.

The path of meditation. On the path of meditation, when practitioners are in the state of meditative equipoise on emptiness, they experience it directly, with no duality whatsoever.

The path of no more learning. This means that we literally have no more to learn. We have reached the state of perfection. We have reached enlightenment.

THE OBJECT OF NEGATION

The first thing with which we have to deal in our meditation on emptiness is identification of what is called in Buddhism "the object of negation" or "the object of refutation." The object of negation is the concept of the inherent existence of phenomena and the subsequent grasping at the existence of phenomena. As we find in the great bodhisattva Shantideva's Guide to a Bodhisattva's Way of Life, "Without coming into contact with the inherent thing, one cannot comprehend the absence of that thing." This means that without precisely identifying and recognizing the concept that you are refuting (the object of negation), you are not going to understand emptiness. After all, emptiness is established by way of refuting something. That something is inherent existence.

The main purpose of meditating on emptiness is to be able to counteract grasping at inherent existence. This grasping is the other object of negation. If we don't understand what is being refuted, then even if we try to meditate on emptiness, our meditation will not counteract our grasping. We will be shooting an arrow without knowing where the target is.

When we talk about the object of negation we are speaking of two kinds-one that exists and one that does not. To be able to identify the two types of object of negation, we have to check our perception and the habitual way we perceive things. For example, how do we perceive the self to exist? We perceive it to exist in and of itself. This idea of the inherent existence of the self is what we call a "non-existent object of negation"; our grasping at self is an "existent object of negation." We perceive and then we grasp. We use two different methods to deal with these two types of object of negation. We use authentic scriptural quotations to deal with the object of negation that does exist and valid reasoning to deal with the one that does not. Thus, we should try to imagine how we individually perceive the self to exist and where we perceive it as existing. Once we recognize the fallibility of the idea of a self, it is easy to recognize how we grasp at other phenomena. But in order to be able to understand the nonexistence of the self, we first have to know what we mean by the term "inherent existence." What are the criteria by which we judge whether something exists inherently? First, it should exist independently; second, it should not rely upon causes and conditions. Does the self exist this way? Upon analysis we can see that it does not. The self exists dependently. It is dependent upon the collection of our five physical and mental aggregates. This is the first level of how to meditate on emptiness.

EMPTINESS OF THE AGGREGATES

"This being the case, Shariputra, in terms of emptiness there exist no forms, no feelings, no discernments, no formative elements, no consciousness..."

Remember that Avalokiteshvara is explaining how to train the mind in the perfection of wisdom. The key point is that while we are on the path of meditation, what exists for us in the state of meditative equipoise on emptiness is just emptiness and nothing else. Conventional phenomena do not exist for that kind of wisdom. We do not even perceive the basis upon which emptiness is established. We perceive emptiness directly, nakedly and non-conceptually.

When one first begins to meditate on emptiness, one also perceives the conventional phenomena that are the basis upon which emptiness is established. Eventually, our perceptions become like "water poured into water"-undifferentiable from one another. We no longer experience any duality existing between our perceptions and they become of "one taste." This is why we say that all conventional phenomena have been exhausted for aryas in the state of meditative equipoise on emptiness.

What Avalokiteshvara means when he says "in terms of emptiness there exist no forms" is that conventional forms do not exist in this state. It is common for people to fall into the extreme of nihilism and misinterpret this as meaning that forms do not exist at all. This is as mistaken a view as the extreme of absolutism, or eternalism. If a person is not receptive or "ripened" they can easily misconstrue the meaning of emptiness.

There is a story of a mahasiddha, a great Indian master, who took shelter from the midday heat in the carcass of an elephant. The elephant's insides had been eaten by worms and its body was empty like a cave. The mahasiddha meditated here and gained direct experience into emptiness. One day, the local king invited the mahasiddha to his palace and asked him to teach about emptiness. The mahasiddha entered a deep meditative state and started pointing at things saying, "That doesn't exist, this doesn't exist, they don't exist." He wasn't denying the existence of phenomena; what he meant was that nothing exists inherently, in and of itself. But his audience completely misunderstood him. The king became very angry and sentenced the mahasiddha to death.

Some time later, the king invited another great master to his palace. This master first spoke about basic things, such as the practice of refuge and the law of karma and its results. Eventually, he began to guide the king and his attendants into an understanding of emptiness. Because of his great merit, the king was able to gain direct insight into emptiness through these teachings. But when he entered into meditative equipoise on emptiness, he couldn't help repeating the first mahasiddha's statements, "That doesn't exist, this doesn't exist, they don't exist." It was then that he understood how truly realized the first mahasiddha had been. (Now, you might ask, if the mahasiddha was so realized why did he have to die in such a miserable way? This has something to do with the infallible law of karmic action and result. When unwanted problems come to us we must understand that this is the result of our own negative karmic actions, but we should not conclude that the practice of Dharma doesn't work.)

Just as forms do not exist for an arya's wisdom in meditative stabilization on emptiness, so the remaining aggregates-feelings, discriminative awareness, compositional factors and consciousness do not exist for such wisdom. When we read this statement we must understand that we are not denying the conventional existence of the five aggregates but just their inherent existence. We can see that the aggregates exist dependently, arising as they do from certain causes and conditions.

OBJECTS, FACULTIES AND PERCEPTIONS

"...no eyes, no ears, no noses, no tongues, no bodies, no minds; no visual forms, no sounds, no smells, no tastes, no tactile sensations, no mental objects. There exist no visual elements, no mental elements, and no elements of mental consciousness."

As you recite the Heart Sutra and come across these lines, you must understand that what is being stated here is that none of these things exist for the wisdom of an arya in a state of meditative equipoise on emptiness-especially on the path of meditation. In the Heart Sutra, we find eighteen elements of phenomena. There are six objects, six faculties and six perceptions, all of which are empty of true existence. Emptiness pervades all phenomena. For example, when we are directly perceiving the emptiness of the true existence of eyes, we are only perceiving the basis upon which the eyes exist, but not the eyes themselves.

Visual forms, sounds, smells, tastes, tactile sensations and mental objects are the six objects, or objective conditions, of the six faculties. The six faculties are eyes, ears, nose, tongue, body and mind. Visible form is an object of eye consciousness, sound is an object of ear consciousness, smell is an object of nose consciousness, taste is an object of tongue consciousness, touch is an object of tactile consciousness and thought is an object of mental consciousness. The six faculties are the basis for the arising of a particular consciousness. For example, the eyes are the basis for the consciousness that perceives visual forms.

Sometimes we speak of the twelve sources. These refer to the six objects and the six faculties combined. The twelve sources give rise to the six perceptions of seeing, hearing, tasting, smelling, touching, and thinking. "Source" is the English translation of the Tibetan word kyeche, meaning "that which gives rise to" and "door through which things are perceived," as well.

THE TWELVE LINKS OF DEPENDENT ARISING

"There exist no ignorance and no exhaustion of ignorance, no aging and death and no exhaustion of aging and death."

This sentence refers to the chain of twelve dependent links, or the chain of dependent origination. This describes the process by which we are continually falling into cyclic existence. This chain or sequence of events begins with 1) ignorance and follows with 2) karmic formation, 3) consciousness, 4) name and form, 5) sensory fields, 6) contact, 7) feelings, 8) attachment, 9) grasping, 10) becoming, or existence, 11) birth and 12) aging and death.

Buddha has pointed out the need for us to understand and meditate on the twelve dependent links in both sequential and reverse order. In sequential order we are seeing the afflictive side of phenomena -that which pulls us into cyclic existence, or samsara. In reverse order we see the unafflictive side of phenomena-that which liberates us from cyclic existence. Contemplating the twelve links in sequential order, we gain insight into the limitations of cyclic existence; contemplating them in reverse order, we learn how to liberate ourselves from cyclic existence.

1) Ignorance. The first link is ignorance (ma-rig-pa). Ignorance is the root cause of cyclic existence. It misperceives the self of a person and the reality of all phenomena and causes us to grasp at ego and material things. But the wisdom that perceives selflessness sees the emptiness of the self and all other phenomena. Ignorance and selflessness contradict each other. It is very important to individually focus on our own ignorant grasping at self and to know that this root delusion gives rise to all others.

All problems stem from this root-the ignorant grasping at self, or I. This is the real troublemaker in our lives. To be able to fight the tendency to grasp at a self we have to prepare our minds through study and practice of the three higher trainings-training in higher ethics, higher concentration and higher wisdom.

Training in higher ethics lays a firm, solid foundation on which to build our other practices. Monks and nuns have their own ethics to keep, but even people who haven't taken any vows should refrain from engaging in negative actions, particularly the ten negative actions.

Having laid a foundation of ethics, one can then practice in the higher training of concentration. Just as a woodcarver needs strong arms to cut wood, we need to develop the strong arm of concentration through mindfulness and introspection. Without mindfulness and introspection, our meditation will be very weak and ineffectual. Once we have cultivated concentration, we need to cultivate wisdom, particularly the wisdom perceiving emptiness. This is our superior weapon; with it we can cut through the grasping at self. It is our woodcutter's ax, with which we can chop through our dense forest of ignorance. All of our spiritual activities, no matter what they may be, should be geared towards destroying our habitual grasping at self and cultivating the wisdom perceiving emptiness so that we can experience ultimate reality.

In the pictorial representation of the wheel of life, ignorance is depicted as a blind man, walking without any guide. Such a person is always uncomfortable and confused wherever he or she goes. Ignorance prompts us to create karmic actions that then become the cause of all our problems and suffering. Just as a blind person moving towards a precipice is certain to fall, whatever actions spring from ignorance are bound to bring about problematic results. Buddha made the statement, "Because this exists, that arises." In the same way, because ignorance exists, karmic formation naturally follows.

2) Karmic formation. The second link is karmic formation (du-che kyi lä). Karmic actions arise out of ignorance and are capable of precipitating our rebirth into samsara. There are two kinds of ignorance, that pertaining to the infallibility of the law of karmic actions and result and that pertaining to the ultimate reality of phenomena. Ignorance of the law of karma motivates us to do negative, or nonmeritorious, actions. These actions ripen in cyclic existence, especially in the three unfortunate states of rebirth-the hell, hungry ghost and animal realms.

Ignorance related to misunderstanding the ultimate nature of reality can make us do karmically positive or neutral actions. Positive actions stemming from this type of ignorance can ripen within fortunate states of rebirth-in the human, demigod or deva realms. In the drawing of the wheel of life, this link is depicted as a potter rotating his wheel. It is karma that spins and molds us in cyclic existence.

3) Consciousness. The third link is consciousness (nam-she). There are two kinds of consciousness-causal and resultant. Causal consciousness exists with the performance of a karmic action. As that action- good or bad-comes to an end, it leaves an imprint on our consciousness. The consciousness that receives that imprint is the causal consciousness. Resultant consciousness is activated by an imprint, or latency, that was deposited earlier on. The consciousness that enters the womb of a mother is an example of this. It is the consciousness that arises as a result of certain karmic actions in the past.

Say, for example, that out of ignorance we kill someone and don't purify that action. The action leaves an imprint on our consciousness, which thus becomes a causal consciousness. Some day this imprint will precipitate an unfortunate rebirth; the consciousness that goes towards that conception is the resultant consciousness.

In the wheel of life, consciousness is shown as a monkey. When a monkey inside a house with windows on all four sides looks out each window it sees different views, but it is still the same monkey.

Similarly, it is our single consciousness upon which imprints of our karmic actions are deposited and then activated at different times to bring about certain results. This is how we are born into various states in cyclic existence.

4) Name and form. The fourth link is called "name and form" (mingzug). Those born from the womb (as opposed to those born through miraculous power) possess the five aggregates that constitute the psycho-physical personality. The first aggregate is "form." The remaining four-feelings, discriminative awareness, compositional factors and consciousness-are called "name" because they do not have the concrete quality of form. Form is considered to begin when the consciousness enters the womb and absorbs into the mixture of sperm and egg. In the wheel of life, the dependent link of name and form is depicted as a boat. Just as we need a boat to cross a river, in order to cross over into a physical being in cyclic existence we depend on name and form.

5) Sensory fields. The fifth link is called "origination" or "sources" (kyeche). As I mentioned before, there are twelve sense fields altogether- one for each of the six senses and one for each of the objects of the six senses, including mind. There are eye and visual forms seen, ear and sounds heard and so forth. In the wheel of life, this dependent link is represented by a fortress because our senses encompass and concretize our experience of the world.

6) Contact. The sixth link is called "contact" or "touch" (reg-pa). It refers to the interaction of an object, a sense faculty and a consciousness. Before this contact, although our faculties are fully developed, we cannot perceive anything or distinguish one thing from another. Only when there is a union of these three things can perception or discriminative awareness occur. When there is a meeting of attractive object, sense faculty and consciousness, a pleasant feeling arises. Similarly, when there is a contact of unattractive object, sense faculty and consciousness, an unpleasant feeling is experienced. In the wheel of life, contact is depicted iconographically by a man and woman in sexual union.

7) Feelings. Contact naturally gives rise to the seventh link of feeling (tsor-wa). We talk about three types of feelings-pleasant, unpleasant and neutral-all of which arise from some kind of contact. When we see something, there follows a sense of attraction or aversion and a value judgment about what we are seeing, which stimulates these feelings further. In the wheel of life, feelings are represented by a man with an arrow stuck in his eye. This describes our sensitivity and how, when feelings arise, we notice them immediately.

8) Attachment. Feelings precipitate the eighth link, attachment, craving or desire (se-pa). When we experience a pleasant feeling, we desire to not be separated from it. When we feel trapped in a problem, we experience the desire to be free from it. In our everyday life we experience all sorts of feelings. It is possible to have feelings without attachment, but the feelings we are talking about here are the kind that stem from ignorance. If we eliminate ignorance, we will experience feelings without attachment. Not surprisingly, attachment is depicted in the wheel of life as a person indulging in intoxicating liquor. In some treatises, attachment is likened to someone scratching an itchy skin irritation-it feels pleasant at first, but it is actually creating the conditions for more and more itching.

9) Grasping. Attachment gives rise to the ninth link, grasping (len-pa), which is an intensified form of attachment. There are four kinds of grasping-grasping at sense objects (forms, sounds, smells, tastes and tactile objects); grasping at wrong, or distorted, views; grasping at improper ethics and disciplines, seeing them as worthy; and grasping at the inherent existence of the five aggregates. In the wheel of life this dependent link is depicted as a person picking fruit.

10) Becoming, or existence. Grasping gives rise to the tenth link, becoming, or existence (si-pa). A karmic action leaves an imprint on our mental consciousness. At the time of death, that imprint is activated by craving and grasping. In this way, the karma becomes fully prepared to precipitate the next rebirth and a being about to be reborn feels a powerful attraction towards its future parents, who are about to engage in sexual union.

11) Birth. The eleventh link is rebirth (kye-wa). It occurs from this fully ripened karmic action. In Buddhism, rebirth is considered to have taken place when the consciousness enters the womb of the mother at conception and later culminates in the act of physical birth.

12) Aging and death. The final link is aging and death (ga-shi). Aging begins from the moment of conception. Death is technically defined as the complete exhaustion of the aggregates, when the life energy, or life force, comes to an end. The dependent link of birth necessarily gives rise to aging and death, and if one dies under the power of karmic actions and delusions one is necessarily born under their influence. Yet, if someone born from delusions and contaminated karmic actions becomes an arhat and attains liberation, such a person does not die under the influence of delusion, and his or her rebirth is not influenced by them.

Summary: Ignorance is the cause of all karmic formation, which gives rise to consciousness. Consciousness allows for name and form and the sensory fields, which prepare the way for contact. Contact elicits feelings that stimulate attachment and create grasping. Grasping is the condition that brings about existence, which in turn precipitates rebirth and leads to aging and death. The twelve dependent links can be brought under four headings:

  • Precipitating causes—ignorance, karmic formation and causal consciousness. These are the links that instigate our rebirth into cyclic existence. Ignorance is like a farmer, karmic formation is the seed sowed by the formation of ignorance and causal consciousness is likened to a field.
  • Accomplishing causes—craving, grasping and becoming. Just as water, manure and sunlight prepare the seed for growth, in the same way, craving, grasping and becoming activate the karmic action and prepare it to bring about its result.
  • Precipitated results—resultant consciousness, name and form, sources, contact and feelings are brought about by the accomplishing causes.
  • Accomplished result—aging and death. When we study the twelve dependent links in reverse order we are really trying to reverse the entire process. We are trying to put an end to aging and death by preventing birth and trying to put an end to ignorance, which stops the whole cycle from repeating. What uproots ignorance is the wisdom realizing emptiness, and when ignorance is eliminated, karmic formation does not arise. The whole purpose of studying and meditating on emptiness is to break this chain of twelve dependent links.

THE EMPTINESS OF SUFFERING

"In the same way there exist no suffering, no origin of suffering, no cessation, no path, no wisdom, no attainment and no lack of attainment."

Neither suffering, the path, attainment nor the lack of these things truly exist for an arya's wisdom in the state of meditative equipoise on emptiness. Even the wisdom that realizes the Four Noble Truths does not exist for this wisdom. We must not misinterpret "no attainment" to mean that we cannot attain buddhahood or the qualities of a buddha. We can. It simply means that this attainment does not exist for an arya who is in a state of meditative stabilization because in this state he or she sees only emptiness and not conventional phenomena. There also exists no lack of attainment, so neither does failure appear for this kind of wisdom.

THE NATURE OF BODHISATTVAS

"Therefore, Shariputra, since bodhisattvas have no attainment, they depend upon and dwell in the perfection of wisdom; their minds are unobstructed and unafraid. They transcend all error and finally reach the end point: nirvana."

This passage deals with the path of meditation in general and the meditative stabilization of a bodhisattva on the final stage of the tenth ground in particular. This vajra-like state of meditation becomes an antidote to the last obstacle to enlightenment. What is meant by "they depend upon and dwell in the perfection of wisdom" is that bodhisattvas are completely free from any fabrications when absorbed in the nature of emptiness, being completely engaged in that state. When we talk about purifying negativity, we find two kinds of defilement-coarse, or gross, and subtle. Just as the coarse dirt on our clothes is easier to wash away, coarse defilements are easier to get rid of. Subtle stains penetrate our clothes more deeply and are harder to clean away; the final obscurations to omniscience, even though the smallest in magnitude, are the toughest to eradicate. We need the most powerful weapon to destroy them. This weapon is the vajra-like meditative state.

"Their minds are unobstructed and unafraid" tells us that such bodhisattvas, having trained their mind in stages, from the path of accumulation all the way up to the final stage of the tenth bodhisattva ground, have abandoned many of the obscurations along the way, including fear.

Then comes the phrase, "They transcend all error." We talk about four kinds of error, sometimes called the "four distortions"-perceiving that which is impure as pure; perceiving that which is painful as pleasurable; perceiving impermanent phenomena as permanent; and perceiving that which is selfless as having self. Bodhisattvas are free from these errors and also from the error of the two extremes-solitary peace and cyclic existence.

When we emerge from the vajra-like meditative state, we achieve the liberated path and attain the final enlightenment of buddhahood. This state is described by the Sanskrit word nirvana, which means, "beyond distress" or " beyond sorrow." These are the sorrow and distress of the solitary peace of personal liberation and the sorrow and distress of cyclic existence. Nirvana refers not just to personal liberation but to complete enlightenment as well.

Buddha's great compassion prevents him from falling into the extreme of solitary peace. If he did, he wouldn't be able to work continuously for the benefit of other beings. Like the bodhisattvas, he also has the fully developed perfection of wisdom and is thus free from cyclic existence. Foe destroyers, arhats of the Lesser Vehicle, who have liberated just themselves from samsara, are still trapped in solitary peace and, unlike bodhisattvas, cannot work for the welfare of other sentient beings.

THE UNIVERSAL PATH

"All the buddhas of the past, present and future have depended, do and will depend upon the perfection of wisdom. Thereby they became, are becoming and will become unsurpassably, perfectly and completely awakened buddhas."

From this we understand that the perfection of wisdom is the universal path trod by all the buddhas of the past, present and future. The perfection of wisdom is also referred to as the Great Mother because it gives birth to the buddhas of the three times. In both Buddha's sutras and tantras we find skillful means, or method (upaya), referred to as father-like and wisdom (jnana) as mother-like. This wisdom gives birth, metaphorically speaking, to the three different states of liberation-those of the hearers, solitary realizers and bodhisattvas.

THE MANTRA OF THE PERFECTION OF WISDOM

"Therefore, the mantra of the perfection of wisdom is a mantra of great knowledge; it is an unsurpassable mantra; it is a mantra that is comparable to the incomparable; it is a mantra that totally pacifies all suffering. It will not deceive you, therefore know it to be true!"

In both sutra and tantra, the word mantra has the same connotation -protecting the mind. Practitioners who practice mantra are protecting their minds from fears and danger. The perfection of wisdom fulfills the same purpose. It is called a mantra here because when we cultivate the wisdom gone beyond, this practice also works to protect us from fear and danger.

The perfection of wisdom is "a mantra of great knowledge" in the sense that of all the various kinds of wisdom, it is the greatest-the real antidote to ignorance. The mode of apprehension of ignorance is incompatible with the mode of apprehension of the wisdom of emptiness, which directly contradicts the grasping at self. It is "unsurpassable" inasmuch as we cannot find any other wisdom that has such power to free us from both suffering and its causes. The perfection of wisdom leads us to the non-abiding state of enlightenment, and because of this it "is comparable to the incomparable."

Another interpretation of this passage can be related to the five paths. "Therefore the mantra of the perfection of wisdom" relates to the path of accumulation; "Is a mantra of great knowledge" relates to the path of preparation; "It is an unsurpassable mantra" relates to the path of seeing; "It is a mantra that is comparable to the incomparable" relates to the path of meditation; and "It is a mantra that totally pacifies all suffering" relates to the path of no more learning, or enlightenment. The five paths of the Greater Vehicle are differentiated from one another from the point of view of wisdom, or insight, not from the point of view of method, or skillful means. The way in which everything actually exists-the ultimate nature of phenomena -is the way that it is perceived by the perfection of wisdom. It is this perception that can take us to the state of enlightenment. As we train our minds in the perfection of wisdom, we should do so together with the practices of the other five perfections, or the skillful means of method. We should not isolate wisdom from method or method from wisdom. If we do not practice the two together, we will never achieve enlightenment. The integration of method and wisdom is essential.

The importance of this was expressed well by the first Dalai Lama in his praise to Lama Tsongkhapa when he said, "Integrating method and wisdom together, you have actualized the three enlightened bodies. Most glorious spiritual master, please bless me." By practicing method and wisdom on the five paths, we can abandon all obstacles and finally reach the state of non-abiding enlightenment.

THE MEANING OF THE MANTRA

"I proclaim the mantra of the perfection of wisdom, TAYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA. Shariputra, it is in this way that the great bodhisattvas train themselves in the profound perfection of wisdom."

The Heart Sutra can be condensed from a Mantrayana or tantric Buddhist point of view into the one-line mantra, TAYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA.

The word TAYATHA means, "it is like this." GATE means "go" as an exhortation. So GATE GATE means "go, go," meaning that we should go onto the path of accumulation and then go further onto the path of preparation. PARAGATE literally means "go beyond" and PARASAMGATE means "go thoroughly beyond." It is telling us to go beyond the paths of accumulation and preparation and onto the paths of seeing and meditation towards supreme enlightenment.

The first GATE or "go" is for beginners with Mahayana inclinations, those practitioners who haven't yet entered the Mahayana path but who are cultivating compassion and the perfection of wisdom. It means go to the path of accumulation of the Greater Vehicle. When practitioners spontaneously and naturally experience bodhicitta, they have already entered the Mahayana path of accumulation.

The second GATE also means "go." When practitioners have gone to the path of accumulation they should go on to the next path, which is the path of preparation. It is on this path that practitioners can conceptually understand emptiness. Practitioners who have traversed the paths of hearers or solitary realizers may have already realized emptiness directly when they enter the path of Mahayana. When we have reached the path of preparation we should go beyond to the path of seeing. When we reach the path of seeing we are already on the first spiritual ground of bodhisattvas. We are then told to "go thoroughly beyond." We should not get stuck on the path of seeing but go higher up onto the path of meditation. BODHI is enlightenment and SVAHA means to become stabilized in the state of enlightenment. So the meaning of the entire mantra is, "It is this way: Go, go, go beyond, go thoroughly beyond, go to enlightenment and become stabilized there."

CONCLUSION

"At that moment the Lord arose from his concentration and said to the noble Avalokiteshvara, 'Well said, well said. That is just how it is, my son, just how it is. The profound perfection of wisdom should be practiced exactly as you have explained it. Then the tathagatas will be truly delighted.' When the Lord had spoken these words, the venerable Shariputra and the bodhisattva, the great being, the noble Avalokiteshvara, and the entire gathering of gods, humans, asuras and gandharvas were overjoyed, and they praised what the Lord had said."

When Avalokiteshvara and Shariputra finish their dialogue, Buddha rises from his meditative state. He authenticates the words of Avalokiteshvara and congratulates him on his presentation of the perfection of wisdom. His explanation delights not only Buddha himself but all the enlightened beings of the ten directions and the buddhas of the three times. After the teaching, everybody in the gathering committed themselves to following the perfection of wisdom, while others who were not yet ready made fervent prayers that they would soon be able to do so.

Part Three: Great Compassion

The life stories of Buddha and other enlightened teachers shouldn't be regarded as just interesting tales but should be seen as practices for us to follow and paths by which we can grow spiritually. Buddha stated that compassion is the core of his teachings. This compassion should be all-pervasive and non-discriminatory. We should minimize harmful actions towards others and try to increase the scope of our compassion to bring more and more people and sentient beings into its fold. We also need to cultivate the determined wish to be liberated and develop a true aspiration for enlightenment.

It is not so hard to aspire to be liberated from the problems of cyclic existence, but we need also to have the same wish in reference to samsara's prosperity and happiness. Pain in cyclic existence does not last but neither does pleasure, so we should not cling to samsara's temporary marvels. To be true Dharma practitioners, we must consider our future lives to be more important than the present one. We should consider others to be more important than ourselves and spiritual activity to be more important than worldly activity. Of course, all these things will come to us gradually. We need to train our mind in stages before we can experience this kind of change in attitude. Remember that all good things happen to us through the kindness of others. It is only in relation to other sentient beings that we can do our practice. If sentient beings didn't exist, we couldn't practice at all or create the positive energy and positive actions through which we receive peace and happiness. Thinking in this way, we can see the kindness of all sentient beings.

As Dharma practitioners, our practice involves two things- purifying our negativities and accumulating positive energy and wisdom. You can do these things in relation to the Three Jewels, sentient beings or both. Therefore, experienced lineage masters who have deep spiritual understanding tell us that sentient beings are as kind to us as Buddha himself. This might seem inconceivable at first, but in terms of the inspiration for our practice there is little difference between them. Normally, although we may accept certain sentient beings as being kind to us, we also become selective. We exclude those who have been bad to us and include only those whom we consider worthy. But if we exclude some beings, then logically all others should be excluded as well. We must create a sense of equanimity, a balanced attitude, in relation to all sentient beings-friends, adversaries and strangers.

If we really want to work for the benefit of others, it is essential to cultivate great compassion. For those who wish to pursue the path of the bodhisattva in Mahayana Buddhism, it is as important to cultivate great compassion and altruism as it is to cultivate the perfection of wisdom. It is not very difficult to generate compassion for ourselves, but it is a great deal harder to cultivate the same compassion for others. Yet this should be our goal, however hard it may be.

Part Four: Dedication

Let us dedicate our positive energy to the flourishing of Buddhadharma throughout the world.

Let us dedicate our positive energy to the long life of His Holiness the Dalai Lama. May his sacred mandalas of body, speech and mind be unharmed by negative intentions and actions. May he and other great masters be successful in fulfilling their dreams and visions for benefiting all sentient beings.

Let us dedicate our positive energy to all spiritual communities throughout the world, so that they may flourish in their study, contemplation and meditation.

Let us dedicate our positive energy to the elimination of the problems in our world, such as famine and war. May everyone in this and other world systems experience peace, happiness and harmony. Let us dedicate our positive energy to ourselves and to other Dharma practitioners, so that we may overcome all obstacles to spiritual development.

Let us dedicate our positive energy to ourselves and to all sentient beings, so that we can purify the obscurations to liberation and omniscience and quickly reach enlightenment.

A commentary on the emptiness section of the Seven Point Mind Training text

Mirror of Wisdom includes commentaries on the emptiness section of Mind Training Like the Rays of the Sun and The Heart Sutra.

CHAPTERS
Mirror of Wisdom
Part One: Introduction
Part One: Mind Training - Developing Bodhicitta
Part One: Mind Training - Developing Emptiness
Part One: Learning to Become a Buddha
Part Two: Commentary on the Heart Sutra

Part One: Introduction

MOTIVATION

Please take a moment to cultivate the altruistic motivation of seeking complete enlightenment for the sake of liberating all sentient beings throughout space. It is with this kind of motivation, which we call the motivation of bodhicitta, that you should participate in this teaching. It is very important that you don't read or listen to teachings simply because someone else coerces or expects you to do so. Your involvement should spring from your own wish to practice the teachings with the aim of accomplishing enlightenment for yourself as well as for others. As you apply yourself to this mind training practice, you should do so full of sincerity and whole-heartedness. If you have a wavering or doubting mind, it will negatively affect your practice.

In the lam-rim—the treatises on the graduated path to enlightenment—the great Tibetan master Lama Tsongkhapa states that if our mind is positive and wholesome we will attain positive and wholesome results. Cultivating a good attitude motivates us to engage in positive actions and these return positive results to us. If our attitude and motivation are negative, however, we will create negative actions that will bring us unwanted pains and problems. Everything depends on the mind.

This is why the teacher or lama always advises the audience to cultivate a proper motivation at the beginning of every teaching. The historical Buddha often advised his disciples that they should listen well, listen thoroughly and hold the teachings in their minds. At the beginning of the lam-rim, there is an outline that states that one should be free from what are known as "the three faults of the container." When Buddha said, "Listen well," he meant that when we participate in the teachings we should do so with pure motivation. We should be like an uncontaminated vessel-a clean pot. When he said, "Listen thoroughly," he meant that the listener should not be like a container or pot that is turned upside-down because nothing will be able to enter it. And when Buddha said, "Hold the teachings in your mind," he meant that the listener should not be like a leaky pot, one that does not retain its contents; in other words, we should try to remember the teachings that are given.

The simple reason we all need spirituality, especially Dharma, in our lives is because it is the source of true peace and happiness for ourselves as well as for others. It is the perfect solution for the unwanted problems and pains we face in this cycle of existence, or samsara. For example, we all know that if there were no food or drink in the world, then our very existence would be threatened because these are the basic necessities of life. Food and drink are related to the sustenance of this earthly life, but Dharma is much more important because it is through Dharma that we can remove the misconceptions and ignorance, which cause all our deeper problems. The Tibetan word for Dharma is nang-chö, which means "inner science" or "inner knowledge." This tells us that all of the Buddha's teaching is primarily aimed at subduing the inner phenomenon of our mind.

In this way, we begin to understand the significance and necessity of Dharma in our lives. As we learn to appreciate the Dharma more and more it enables us to do a better job of coping with the difficulties we encounter. With this understanding and appreciation we will then feel enthusiastic about applying ourselves to spirituality. We will find ourselves cherishing the Dharma as if it were a precious treasure from which we wish to never part. For example, if we possess some gold we are naturally going to cherish it. We're not going to dump it in the trash because we know its value and what it can do for us. Yet the value of gold is limited to only this existence; when we die we can't take even a speck of gold with us. But spirituality is something that follows us into our future lives. If we don't practice Dharma then our spiritual life, which exists forever, will be threatened.

Having become an enlightened being, Buddha showed us the complete path leading to liberation and enlightenment. He did this out of his total love and compassion, without any kind of selfish motive. The kind of love we are talking about is the wish that everyone will have true peace and happiness and the best of everything. Compassion means the wish that everyone will be free from all kinds of suffering. The best way to follow the Buddha's teachings is to do our own practice with this kind of attitude and motivation.

It may seem that this world is filled with people who generally don't appear to care about spirituality at all. So why should we care so much? But the fact that these people don't care for spirituality doesn't mean that they don't need it. Every sentient being needs spirituality, from humans down to the smallest insect living beneath the earth. The wish for lasting peace and happiness and the wish to be free from any kind of suffering is not something exclusive to us; it is something that is shared by all sentient beings. However, many people don't realize the value of spirituality and do not have access to the Dharma. In his Ornament for Clear Realizations, Maitreya states, "Even if the king of divine beings brings down a rain upon the earth, unsuitable seeds will never germinate. In the same way, when enlightened beings come to the world, those who do not have the fortune to meet them can never taste the nectar of Dharma."

So, we shouldn't look down on those who don't engage in spirituality or consider them to be bad people; it is just that they have not been fortunate enough to encounter spirituality and put it into practice. This is a good reason to extend our compassion to them. Like us, they seek true peace and happiness, but unlike us, they do not have the means to find what they desire. Basically, there is no difference between us and them-we are all in the same boat-but at the same time, we should appreciate our own great fortune in having the opportunity to participate in the Dharma. Understanding this, we should develop the strong determination that in this lifetime we will do our best to study and practice spirituality in order to take the best care of our future lives. We should try to remind ourselves of these points as often as possible.

It is important for us to understand that all our Dharma actions are very valuable, whether we are studying or listening to spiritual teachings, giving spiritual teaching to others or engaging in our practice. Whatever Dharma teaching we practice we must be sure that it is helping us to transform our state of mind for the better. We have to integrate the Dharma with our own mental state. If, as we study, we leave a gap between our mind and the Dharma, we defeat the purpose of spiritual practice. We wear the Dharma like an ornament and, like an ornament, it might look attractive, but it does not affect us on the inside.

If we want to grow a tree, we need to water the soil around the seed. It's not enough just to fill a bucket with water and leave it near the field. This is sometimes the case with our practice. Burying ourselves in all kinds of Dharma books and other publications and collecting intellectual knowledge about the Dharma is not sufficient. What is required is that we apply the Dharma to our own lives so that we bring about positive changes in the actions of our body, speech and mind. Then we get the true benefit of the Dharma and manifest such changes as can be seen by other people.

Let's examine where our unwanted pains and problems come from. For example, most of you work all day and keep yourselves busy mentally and physically. You would probably rather relax, so what is it that makes you rush about leading such a busy life? What is it that makes you work like a slave, beyond trying to pay the rent or feed your family? Maybe you get upset over some disagreement or maybe your mind becomes disturbed and as a result you also become physically tense. Or perhaps, due to some kind of sickness, both your mind and body become unsettled. You have to find the root cause of all such problems and difficulties of daily life.

The fact of the matter is, eventually all of us must die. After we die, we have to take rebirth. We need to discover what precipitates our rebirth in "bad migrations"—the negative situations of the hell, hungry ghost and animal realms. Even when we take a very good rebirth, we still experience many problems related to work, health, aging, dying and death. We have to determine the underlying cause of all these difficulties.

First, what is it that experiences all these problems? Is it only beings with a mind or do even inanimate objects experience them? Secondly, what creates these problems-mind or inanimate phenomena? The answer to both questions is the mind. Only mind can experience and create all the kinds of suffering that we and others go through. Is it another's mind that creates our problems and puts us through all this hell or is it our own mind that creates them? The minds of others cannot create the difficulties that we as individual people go through, just as the karmic actions of others cannot cause our problems. You cannot experience the karma created by others. That is simply not part of the law of karmic action and result. You don't have to take this on faith; it is a good idea to investigate this matter from your own side.

If we continue to study and practice, one of these days we will be able to see the kind of problematic situations we create for ourselves. We will see that motivated by delusion, we engage in all kinds of wrong karmic actions, which cause us pain and difficulty.
Now I am going to comment on a text called Mind Training Like the Rays of the Sun, which is Namkha Pel's commentary on the Seven Point Mind Training text composed by the great master, Geshe Chekawa. It belongs to a special category of Buddhist texts called lo-jong, which means "mind training" or "thought transformation." The mind training system provides methods to train and transform our minds and focuses on how to generate great love (mahamaitri), great compassion (mahakaruna) and the altruistic mind of enlightenment (bodhicitta).

When we read different Buddhist treatises or listen to different teachings on the same topic, we should try to bring together our understanding from many different sources. When we work on a project we use both hands. Our left and right hands don't clash but rather complement each other and work in unison. In the same way, we should bring whatever understanding we gain from studying different texts concerning a specific topic, to augment and complement our practice.

WHAT IS A BUDDHIST?

The Tibetan word for Buddhist is nang-pa, which literally means "one who is focused on inner reality." This refers to someone who concentrates more on his or her inner world than on external phenomena. This is perhaps the most important point regarding Buddhist practice. Our primary goal is to subdue and transform our state of mind-our inner reality. In this way, we seek to improve all our actions of body and speech, but especially those of mind.

I occasionally observe that some people modify their external actions while internally there isn't any kind of positive change going on at all. Things might even be deteriorating. Even as we try to practice the Buddhist teachings, our delusions of ignorance, attachment, anger and so forth become more rampant. When this happens, it is not because there is something wrong with our spiritual path. It is because our own faulty actions contaminate the teachings and therefore we cannot experience the complete results of our practice. When such things happen, it is very important not to let go of our practice. Instead, we should understand that in some way we are not properly applying the teachings to ourselves.

How do we distinguish Buddhists from non-Buddhists? A Buddhist is someone who has gone for refuge from the depths of his or her heart to what are known as the Three Jewels or the Triple Gem-the Jewel of Buddha, the Jewel of Dharma and the Jewel of Sangha. Having gone for refuge to the Jewel of Buddha, we should be careful not to follow misleading guides or teachers. Having taken refuge in the Jewel of Dharma, we should not harm any sentient being no matter what its size. Furthermore, we should cultivate compassion, the wish to ensure that all beings are free from unwanted mental and physical problems. And having taken refuge in the Jewel of the Sangha, or the spiritual community, we should not participate in a club, group or organization that brings harm to ourselves or other beings.

We need to try to discover the source of our own and others' suffering and then find out what path or method we can use to destroy it. The next thing is to apply ourselves enthusiastically and consistently to this method. If we do that, we will be able to free ourselves from all kinds of suffering, which means that we will free ourselves from samsara, help others free themselves from samsara and eventually attain the state of highest enlightenment.

WHAT IS BUDDHA NATURE?

Buddha nature is the latent potentiality for becoming a buddha, or enlightened being-it is the seed of enlightenment. There are two kinds of buddha nature—"naturally abiding buddha nature" and "developable buddha nature." According to Theravada Buddhism, there are certain beings that do not have buddha nature, but from the Mahayana perspective, every sentient being down to the smallest insect has both seeds of enlightenment within them. Even a person who is incredibly evil and negative still has these two buddha natures, both of which can be activated sometime in the future.

This does not mean that people who are making a great effort to accomplish enlightenment and those who do no spiritual practice at all are no different from each other. For those who don't practice, realization of their buddha nature is only a mere possibility and it will take them an unimaginably long time to become enlightened. Others, who are striving for enlightenment, will reach that state much faster because what they are practicing is actually contributing towards the activation their buddha nature.

There are three levels of bodhi, or enlightenment. There is the enlightenment of hearers, or shravakas; the enlightenment of solitary realizers, or pratyekabuddhas; and the enlightenment of the Greater Vehicle, or Mahayana. It is the latter that we are discussing here-the highest form of enlightenment, the enlightenment of bodhisattvas. It is a unique characteristic of Mahayana Buddhism that each of us who follows and cultivates the path as a practitioner can eventually become a buddha, or enlightened person. We may doubt our ability to become an enlightened being, but the truth is that we all share the same potential.

Developable buddha nature and naturally abiding buddha nature are posited from the point of view of potencies that can eventually transform into enlightened bodies. Our naturally abiding buddha nature eventually enables us to achieve the truth body of enlightenment, the state of dharmakaya. The form body of enlightenment, or rupakaya, is called "developable" buddha nature because it can be developed, eventually transforming into rupakaya. If all the favorable conditions are created then these buddha natures, or seeds, will germinate on the spiritual path and bloom into the fruit of enlightenment. However, if we just keep on waiting around thinking, "Well, eventually I am going to become a buddha anyway, so I don't have to do anything," we will never get anywhere. The seeds of enlightenment must be activated through our own effort.

COMPASSION AND BODHICITTA

Bodhicitta is the altruistic mind of enlightenment. There is conventional bodhicitta, or the conventional mind of enlightenment, and there is ultimate bodhicitta, or the ultimate mind of enlightenment. Bodhicitta is the bodhisattva's "other-oriented" attitude-it is the gateway to Mahayana Buddhism. The wisdom perceiving emptiness is not the entrance to Mahayana Buddhism because it is common to both Theravada and Mahayana. Hearers and solitary realizers also cultivate the wisdom of emptiness in order to realize their spiritual goals.

Before we can actually experience bodhicitta we must experience great compassion. The Sanskrit word for great compassion is mahakaruna. The word karuna means "stopping happiness." This might sound like a negative goal but it is not. When you cultivate great compassion, it stops you from seeking the happiness of nirvana for yourself alone. As Maitreya puts it in his Ornament for Clear Realizations, "With compassion, you don't abide in the extreme of peace." What this means is that with great compassion you don't seek only personal liberation, or nirvana. Compassion is the root of the Buddha's teaching, especially the Mahayana. Whenever anyone develops and experiences great compassion, he or she is said to have the Mahayana spiritual inclination and to have become a member of the Mahayana family. We may not have such compassion at the present time; nonetheless, we should be aspiring to achieve it.

By Lati Rinpoche in New York, New York, 1991

Lati Rinpoche, a recognized reincarnate lama, was Abbot of the Shartse College of Ganden Monastery in Mundgod, South India. Born in the Kham district of Tibet, he received his Geshe degree at Ganden Monastery and later joined the Tantic College of Upper Lhasa before being forced into exile by the Chinese Communist invasion. Lati Rinpoche passed away on April 12, 2010.  See the Thubten Dhargye Ling website for a more extensive biography.

This teaching was given in New York City, October 15, 1991. Transcribed by Phillip Lecso.

Before giving the actual teaching Rinpoche would like to say some prayers. First is a prayer to Shakyamuni Buddha, the founder of Buddhism, and this prayer contains prostration, recitation of Sutra and dedication. The second prayer is The Hundred Deities of Tushita because Rinpoche is here to represent the Gelugpa tradition. The next prayer will be The Foundation of Remarkable Qualities and this short prayer contains a major outline of the Lam-rim teaching. As we recite this prayer we review the entire structure of the path. Finally will be the Heart Sutra for removing the obstacles to give and receive these teachings.

I would like to thank you for coming here to listen to the teachings and I am sure there are many other things to do but you have placed them aside and made the point that it is important to attend the teachings. I very much appreciate this.

As we all know our purpose in gathering here is to discuss the Dharma. There are various spiritual traditions in this world and I feel that each spiritual tradition has its own qualities and all have made contributions for the welfare of humanity. I feel it is important for us to cultivate respect for each other’s spiritual traditions and cultivate a pure perception, appreciating the good qualities of other’s traditions.

As followers of various spiritual traditions, if we properly appreciate each other and work with each other, creating harmony between us, this would contribute to world peace and stability. Instead of appreciating the good points of each other’s traditions, if we go on criticizing one another, bringing out the weak points here and there, this will create disharmony and we will not make positive contributions to the world.

As follower of various spiritual traditions we have a responsibility to be kind and caring towards others, otherwise nonbelievers who do not follow any form of religion will feel that we are unnecessarily creating divisions among ourselves. Due to this we say our tradition is the best and cling to it, criticizing other’s traditions and create unnecessary divisions. When we do this the religion we adopt instead of helping us calm and settle our minds, it fuels attachment and hatred. So be careful with your spiritual tradition and don’t give this kind of impression to nonbelievers.

Creating unnecessary divisions has nothing to do with the spiritual traditions themselves; this is a weakness of us the followers of the traditions. We are placing our weaknesses onto our spiritual traditions so we need to be careful with what we do. The Dalai Lama has said that we should cultivate respect and pure perception towards all forms of life, especially the followers of different spiritual traditions. If we make a point to put this into practice, there will certainly be harmony between followers of the different traditions and with this harmony and cooperation, we could make a great contribution to world peace and happiness.

Of the various spiritual traditions, I am here to speak about Lord Buddha’s teaching. As you know Lord Buddha’s teaching has different vehicles or yanas such as the Lower Vehicle or Hinayana and the Mahayana or Greater Vehicle. Of these two vehicles I am here to speak more about the Mahayana or Greater Vehicle of Buddhism.

Perhaps one could say that Mahayana Buddhism or Greater Vehicle Buddhism flourished incomparably in Tibet. Over time it developed into different schools or traditions of what is called Tibetan Buddhism. All the teachings that the followers of the four traditions of Tibetan Buddhism are the teachings of the same teacher, Shakyamuni Buddha gave the teachings and all of the followers of the four traditions of Tibetan Buddhism are practicing this.

All four traditions of Tibetan Buddhism have flourished well but sometimes one does hear some unfortunate things, which I feel are unnecessary conflicts among the various traditions. This is misinformation, which has been given that has nothing to do with the traditions of Tibetan Buddhism. All four traditions can trace their teachings back to Lord Buddha’s teachings, which originated in India. Over the centuries Tibet sent a number of brilliant scholars to India to study and reproduce a number of greatly realized scholars as well as lotsawas, the translators many of whom were emanations. So one can trace back all of the teachings of Tibetan Buddhism back to the teachings of Lord Buddha.

Of the four traditions of Tibetan Buddhism, I am here to present the teachings of the Gelugpa tradition which is also called the Wholesome Tradition or the Virtuous Tradition. I am going to touch on different points of what is the philosophical view, what is the meditation in this tradition and what is called the contact or the behavioral aspect of this tradition. Actually it would be ideal to tell you of the lineage masters of the Gelugpa tradition and when one tells the life stories of great masters; this facilitates one gaining respect, confidence and conviction in those great masters. Due to the time factor and the fact that I am incapable of relating the greatness of those past masters, I will skip this.

But I must mention a little bit about Manjusri, Lama Tsongkhapa, the founder of the Gelugpa tradition. At a very young age when he was three he received a layperson’s ordination or upasaka vows from Karmapa Rolpay Dorje. Later he received novice monk and full ordination from Choye Dondrup Rinchen. From the age of three until sixteen years of age, Lama Tsongkhapa studied at the feet of those two great masters and received innumerable tantric initiations, commentaries, transmissions and pith instructions. When he was sixteen years old he went to central Tibet.

In central Tibet he continued his extensive studies and practice with many great masters such as Lama Umapa (Sp?), Nyapon Kunga Pel, Lama Rendawa and so forth. A full list of his teachers would be very long so I mentioned just a few. He also studied with Potam Gyaltsen (Sp?), Tonjup Sangbo (Sp?) and other great masters receiving innumerable transmissions of scriptures. Lama Tsongkhapa was never satisfied with partial study so he studied with many great masters and the treatises or shastras of many great masters such as Maitreya, the Six Ornaments and the Two Supreme Ones. He completed a profound study of all those treatises.

Studying with great masters he learned a great deal of the scriptures so he became the holder of the treasure of scriptural teachings. He also implemented the teachings and particularly he performed retreats and practiced intensively developing high realizations. He developed the realizations of the three principal aspects of the path, which include the altruistic intention to become enlightened or bodhicitta and the wisdom that understands emptiness.

Having accomplished his intensive study of the great treatises and having actualized profound realizations, Lama Tsongkhapa did critical study of the teachings of Buddhism existent in Tibet at that time. He also composed many profound treatises and later mainly following the tradition of the great Atisha; he founded the Gelugpa tradition called the New Kadampa Tradition. This is how he made a tremendous contribution for the restoration of Buddhism in Tibet.

The point that I am making is that Lama Tsongkhapa did not found a tradition just out of his own mind without any kind of base. He studied the teachings of Buddhism present at that time in Tibet and accomplished realizations. Later he founded this new tradition. Before Lama Tsongkhapa there were three different traditions of Kadampas such as the Textual Kadampa who followed the scriptural texts, the followers of the Pith Instruction or the Quintessential Instructions and the Lam-rim tradition or the Stages of the Path tradition. But Lama Tsongkhapa received all of these traditions from great masters and integrated the three traditions.

As for the highest tantric teachings Lama Tsongkhapa received teachings on the Guhyasamaja Tantra many according to the tradition of the great translator Marpa Lotsawa. He received the teachings on Chakrasamvara according to the tradition of the Sakya masters. He received teachings on Yamantaka according to the tradition on the translator Ralosawa. Of course it is not possible for me at this point to tell everything about the teachings, transmissions and everything Lama Tsongkhapa received. I have just given you a glimpse into the teachings of Sutra and Tantra that he received.

To experience the profundity and authenticity of Lama Tsongkhapa’s teachings, if you were to study the eighteen treatises that Lama Tsongkhapa wrote which contain innumerable quotations from sutras and from the profound treatises, shastras, of the Indian masters as well as Tibetan masters who preceded him one would gain confidence in his teaching. You would see its authenticity and based on various authentic sources.

As for the philosophical or profound view, Lama Tsongkhapa relied heavily upon the works of the great Nagarjuna, Aryadeva and other great masters who followed them. Lama Tsongkhapa studied the works of Nagarjuna and Aryadeva on emptiness or the profound view and he gained a precise insight into the way in which all phenomena actually exist, that is the ultimate nature of all phenomena. He was very pleased with this realization and I quote from his text, which says, “I have been able to transcend the artificial view”. Where some people might think that he found an artificial, incomplete view but he transcended those extremes he gained a precise insight into the profound, ultimate nature of phenomena. This ultimate reality of phenomena is the same for every kind of phenomena from form to the omniscient state of mind.

Perhaps the most extraordinary characteristic of his realization and his work is how dependent arising and emptiness complement each other. As one studies dependent arising and develops confidence in it, one’s understanding of emptiness and confidence in that profound view also increases. In other words what I am telling you here is that Lama Tsongkhapa explained precisely how things conventionally exist and yet they are empty of intrinsic existence or existing in and of themselves. He wrote a number of commentaries such as his commentary to the Fundamental Wisdom and he wrote about the special insight as one finds in the Lam-rim texts. He wrote great texts like Unraveling Thought and others texts that deal with the profound view of emptiness.

In his works on profound emptiness he explains precisely how understanding the conventional appearance of phenomena helps to eliminate the extreme of nihilism and how the understanding of emptiness eliminates the extreme of eternalism. This was a unique contribution that Lama Tsongkhapa made.

As for meditational practice in his works Lama Tsongkhapa presented the conducive factors for developing shamatha or calm-abiding and the conducive factors for developing penetrative insight or vipasyana. He also taught a great deal about the different objects of meditation and the criteria for judging whether or not one has attained calm-abiding or special insight. He also taught how to identify the obstacles in one’s way from performing meditation such as laxity and excitement as well as how to counteract them, eliminating all faults and obstacles. In fact he mentioned about both stabilized meditation or contemplative meditation and analytical meditation. He presented where one needs more analytical meditation and when to perform single-pointed meditation or stabilized meditation. Sometimes one needs to alternate those two types of meditation and he was very clear on this point also. While dealing with these subjects he relied heavily upon the Five Treatises of Maitreya and the works of Asanga such as the Bodhisattva Levels and The Stages of Meditation by Acharya Kamalashila.

In short Lama Tsongkhapa said that if one wants to cultivate calm-abiding or shamatha then one should primarily do single-pointed meditation or stabilized meditation. If one wants to gain insight into the profound nature of phenomena then one should be primarily doing analytical meditation especially right from the beginning. If one is interested in cultivating special insight then one should alternate between analytical meditation and stabilized meditation. Also he said that if one is to meditate on outlines such as cultivating one’s relationship with the spiritual master and to gain insight into the precious nature of one’s human life, how one’s life is endowed with leisure and freedom and how one’s life is transient then at first one should do analytical meditation. At the end of each analytical meditation one should perform single-pointed meditation. He was very clear on how to meditate on each and every point and as I have already mentioned he taught about meditation practice based on the authentic works of Maitreya, Asanga and Kamalashila.

As Lama Kuntangsang (Sp?) said that as for the behavioral pattern one should adopt, it should be in accordance with the principles of Buddha’s teaching. Lama Tsongkhapa was also particularly concerned with the Vinaya or the behavioral aspect of the teachings. Whatever one finds in the Vinaya or the texts dealing with monk’s, nun’s or lay practitioner’s ethics or ethical discipline, one should be following them accordingly.

According to Lama Tsongkhapa if one can the best thing is to follow even the minor precepts or ethical behavior that is mentioned in the Vinaya. But if one is unable to do this because of the predominance of defilements in one’s mind or one is ignorant of them or due to one’s lack of understanding of the precepts or carelessness or lack of conscientiousness, if one does break one’s minor vows then in accordance with the Vinaya text one’s should perform purification and restore one’s vows. One should not let one’s broken vows remain as they are, one needs to purify and restore them in accordance with Lord Buddha’s teaching.

In short one should study the Vinaya or other texts dealing with ethical disciplines and learn what one can do and what one shouldn’t be doing. Supposing one breaks a vow how does one restore one’s vows? In the Vinaya one finds that even at the cost of one’s life, one should observe one’s precepts or ethical discipline.

This was an introduction. Today the main subject is as announced is the nature of mind and the union of bliss and voidness or emptiness. First I would like to speak about the nature of mind and I will do this in the context of the basis, path and the result. I will do my best to be brief, lucid and concise.

I must say that what I am going to speak about is within the framework of Lord Buddha’s teaching. I cannot speak about other than what Buddha taught and you have already listened to great masters here. Sometimes you may hear the same kind of teaching but as the bodhisattva Shantideva said, “I have nothing new to say to you”. What I shall be doing is to talk about those things within the Gelugpa tradition; how Gelugpa masters have understood this and how they practiced this.

Bodhisattva Shantideva also said that all of the problems one experiences and all one’s fears and frustrations as well as happiness, all arise from one’s mind. Mind is the basis for all of them. To continue Shantideva’s quote, he also said, “The mind is the forerunner of everything”. In order for one to accomplish peace and happiness while ridding oneself of problems and suffering, it is essential for one to know the workings of the mind, how the mind works. Otherwise one won’t be able to accomplish happiness and get rid of one’s problems. For this reason, one should study the mind and one should safeguard one’s mind. One should protect it and cherish it.

Lama Tsongkhapa had said the same thing that the mind is the basis for both good and bad. As far as actions are concerned there are the three doors of body, speech and mind but body and speech are very much influenced by the mind. The mind is the primary basis; mind dictates or influences one’s physical and verbal actions. All of the great masters such as Nagarjuna, Aryadeva and Asanga have unanimously stated that the mind is the basis for both liberation and enlightenment and cyclic existence.

What is mind? What are the types of mind? According to the Prasangika-Madhyamika School, the highest school of thought there are six consciousnesses or six types of consciousness; the five sense consciousnesses which are eye, ear, nose, tongue and body consciousnesses along with the mental consciousness. So these are the six consciousnesses asserted in the Prasangika-Madhyamika School.

How does the eye consciousness or the visual consciousness arise? It arises based on certain conditions with the fundamental condition being the eye sense organ along with a visible form. Through the interaction of these factors the visual consciousness or eye consciousness arises.

It is the same with the other consciousnesses as say the ear consciousness relies on the ear sense organ and different types of sound. Only then can the ear consciousness arise. The nose consciousness relies on the nose sense organ and different types of smell and the taste consciousness relies on the tongue sense organ and taste. So depending on different factors different consciousnesses arise. The first five consciousnesses are the sense consciousnesses and they are considered as coarse as they rely on the physical organs. Those who do research on them feel that this is true. They are coarse consciousnesses.

When talks about mind as the basis for both cyclic existence and enlightenment or liberation, one is in fact talking about the six mental consciousnesses, not the sense consciousnesses. These mental consciousnesses also rely on certain conditions such as the mental organ and phenomena as its object. The mental consciousness again is not just one consciousness, it has different forms. There is the coarse form of mental consciousness, the subtle form and the subtlest form of mental consciousness. To give an example when one meditates on emptiness or for developing calm-abiding, one’s mind becomes subtler. When one is in a meditative state one’s mind has become to a certain extent subtle.

Also in the case of attachment and anger, normally when one experiences them, they arises quickly so they are coarse. One can also talk of the subtle forms of attachment and anger. There are the eighty conceptions, which are relatively speaking, are subtler.

In the context of tantra when one talks of the mind of three appearances which are radiant appearance or white appearance, radiant red appearance and black near attainment. These are subtle forms of mental consciousness but the subtlest of all is the primordial clear light mind. This is the subtlest state of mind. Towards the end I will briefly speak about the primordial clear light mind which is the subtlest mind in the context of tantra because our topic is the union of bliss and emptiness.

I have a restriction as I feel there are people here who haven’t received any initiation or empowerment so to truly talk of the union of bliss and emptiness is very difficult. Both masters and disciples would be breaking their commitments and vows to go into detail and create the conditions for going to hell. Without an empowerment even if one listens to teachings on tantra and practice it, one may achieve some minor attainment but this won’t help much as one will find oneself in one of the unfortunate states of rebirth. Just as one cannot expect oil to come from squeezing sand so one can’t expect great wonders to happen through tantric practice without the proper initiation.

At this point, not in the context of tantra, I will explain how the mind forms the basis for the cycle of compulsive rebirth or samsara and nirvana, liberation or enlightenment. To talk about how the mind is the basis for cyclic existence one cannot help but speak about how one comes into cyclic existence, how one enters into this cycle of compulsive rebirth. I need to be very brief on this.

Acharya Chandrakirti has said that all the diversity one finds among sentient beings and their environment is the result of karmic actions that sentient beings create. Sentient being in the sense of those beings capable of feeling and thinking. Historically speaking Shakyamuni Buddha after he became completely enlightened, the first teaching he gave in the Deer Park in Varanasi was on the Four Noble Truths. The Four Noble Truths contain nothing but how the process of coming into cyclic existence works, how to break this process and go out of cyclic existence.

There are different approaches one can follow to talk about the process of entering cyclic existence and of going out of cyclic existence. One can do this speaking about the Four Noble Truths in general or in particular one can speak about the Twelve Links of Dependent Origination which explain how one has come into cyclic existence and how one can go out of cyclic existence.

The great Nagarjuna said, “So long as there is grasping at the physical and mental aggregates, there will be grasping at a self or I. Due to this there will be activity or action and due to all of them one will be in the compulsive cycle of rebirth”. What Nagarjuna is saying is that so long as one has grasping for both a self and phenomena, one will grasp at a notion of a person, which is called the view of the transitory collection. Due to these graspings one will continually create karmic actions, a chain of karmic actions and these karmic actions bind one to the cycle of compulsive rebirth.

In saying that one grasps at the self of a person, one feels that as a person in and of oneself, existing in one’s own right, and because of this grasping one cherishes oneself too much. Due to this grasping or self-cherishing attitude, many other inappropriate states of mind or conceptions take place in one’s mind. Due to this one experiences delusions such as attachment or anger and under their influence one creates karmic actions. These karmic actions keep one within cyclic existence. As one creates karmic actions, they deposit imprints or latencies in one’s mindstream or mental continuum.

At the time of death what happens is that the dependent links of craving and grasping, the eighth and ninth links activate one’s karmic actions. Following these, the dependent link of existence or becoming arises. By this process when one karmic actions intensify and after one leaves this world, one has to take rebirth. So one is born through four different ways, mostly from the womb of one’s mother. The other ways are to be born from eggs, born from heat and moisture and lastly to be born miraculously or spontaneously. These are the four different ways of taking birth.

At the time of death if a positive karmic action is activated by dependent links of craving and grasping, then one is able to have a fortunate rebirth. But at the time of death if a negative karmic action is activated by those factors then one will achieve an unfortunate rebirth. Suppose one is born in an unfortunate state. Until one’s karma that precipitated one to be born there is exhausted, it make take eons, hundreds of years of human lifetime, for one to experience that unfortunate state of tremendous suffering.

If a positive karmic action gets activated at the time of death by the two dependent links then one achieves a fortunate rebirth either as a human being or as a celestial being, deva. Even if one is born as a human being, which is relatively speaking a fortunate rebirth, but one has to experience human problems. One cannot escape problems. Also if one is born as a god or celestial being in the Desire Realm, relatively speaking that is a very happy situation. But still one has to experience the problems that the gods of the Desire Realm experience and the same with the demigods.

Suppose one is born in the Formless Realm or Form Realm in which there isn’t the suffering of suffering but wherever one is born in cyclic existence one does experience the pervasive suffering of conditioning. Wherever one is born in cyclic existence the way one has been currently reborn, one is always under the influence of contaminated karmic actions and afflictive emotions or delusions. This is why one always runs into difficulties and problems. Wherever one finds oneself in cyclic existence there are problems.

The great Nagarjuna said,”From the three arises the two. From the two, seven and from the seven arises three”. The explanation given is in terms of the twelve links of dependent origination. Within the twelve links of dependent origination there are three links that are afflictive emotions or delusions come the two links that are karmic actions, karmic formation and becoming. From these karmic actions arise the succeeding seven links such as name and form, contact, feelings and etc. From these seven arise the last three dependent links. This is how when one is caught up in these twelve dependent links one continually experiences one or another form of problems. There doesn’t appear to be a gap, just incessantly and continually experience forms of problems.

According to Buddhism no one has dumped one into this cyclic existence. Under the influence of karmic actions and delusions, one has been born into this problematic creation. When one’s mind is conjoined with delusion or afflictive emotions, one runs into all kinds of difficulties and problems. If one is to posit a creator of everything then it is one’s mind. One’s mind is the creator of everything. Sometimes one hears that contaminated karmic actions and delusions are the creator of the life one is experiencing. One could also say that one’s mind is the creator. One’s mind has always been joined with contaminated karmic actions and delusions.

If one goes deeper into this matter, it is one’s karmic actions which have brought one into cyclic existence and if one traces further one finds that the underlying causes are the delusions and afflictive emotions. Of the different forms of afflictive emotions or delusion, at the very root there is the ignorant perception of grasping at a self. This is the root cause of all of one’s problems and one’s life in cyclic existence. Just because this grasping has always accompanied one’s mind, so one can say that one’s mind is the basis for life in cyclic existence. It is the creator of one’s life in cyclic existence.

As one looks into one’s present situation, one is controlled by one’s mind, one’s way of thinking. One’s mind has been dominated by or controlled by the defilements or afflictive emotions such as attachment and anger. This is why one encounters many difficulties and problems. Because one’s mind is not under one’s control, one is captivated by the mind and one’s mind is captivated by defilements. This is how one encounters all difficulties. This is like a child as a child who is very nice but spoiled. The defilements and afflictive emotions have spoiled one’s mind so to speak. When children find themselves in bad company they learn bad manners and when we see those children we think how sad the way they behave.

In a sense the defilements and delusions have made one just like those spoiled children. One’s mind has very much been spoiled by them and this is why one hears of people committing suicide. When one pauses to reflect on why someone would do that, one has no answer. This seems inconceivable to us. The fact of the matter is that one has no control over one’s mind and one’s mind has been ruling one. The mind in turn is dominated by the negative emotions and this is how one can go to such an extreme.

When the defilement dominate one’s mind, one fins oneself doing many improper actions and somehow when a particular delusion arises in one’s mind, at that moment it is as though one has gone crazy. One does not look like one’s normal self and one does actions that one should not be doing. One should be ashamed to do such actions but one becomes a shameless person. The delusion is dictating one’s behavior. One picks up so much courage to do certain things, one becomes very fearless and does actions one should not be doing. This is how the defilements dictate one’s actions and force one to do that which one really should not do.

When delusion arises in one’s mind and it dictates one’s behavior, all of one’s actions become negative. One cannot expect positive actions to be created under the influence of delusions. As the great Nagarjuna has said that actions which arise from attachment, anger and obscuration are negative actions. Actions that arise from non-attachment, non-anger and non-obscuration are positive actions. By what Nagarjuna is telling us if one acts under the command of delusions, one cannot expect to create peace and happiness. Peace and happiness do not come from actions created under the influence of the delusions. If one really wants genuine peace and happiness and for one’s life to go smoothly, one needs to discipline one’s mind, one should subdue one’s mind. As one subdues one’s mind life becomes much better and one experiences peace and happiness.

As we know there are people who do not believe in rebirth or life before and after the present one. But then there are people who believe in previous and future lives and among those are those who feel that Tibetans when they die will be reborn as Tibetans and so forth. This is their way of thinking and I have nothing to say about this.

As a believer in rebirth if one accepts this as fact that one’s good and bad karmic actions decide the type of rebirth that one will achieve, then one cannot remain satisfied by the fact that one has enough food, clothing and shelter. One needs to examine; one needs to look within oneself and find out when one dies where will one end up. What kind of rebirth will one achieve? It is very important for one to question oneself and find the answer to this question.

In a sense the existence of previous lives has become a problem for many people and they find it hard to believe in this idea. In Buddhism, in the profound treatises and texts there are presentations of different reasonings to establish previous lives as well as future ones. In discussing these reasonings like the substantial cause of mental consciousness, the preceding moment of experience or in terms of familiarization or intimacy one has had in the past, in order to understand how these reasons establish the theory of rebirth, one needs to have acquaintance with Buddhist logic and metaphysics. Otherwise one might not grasp the idea.

I will not go into those reasonings but I want to take the opportunity to mention that there is a clear indication that there have been previous lifetimes. For instance among people of the same nationality there are some who look handsome or beautiful and those with much lesser qualities. These differences must have causes and conditions; it can not just happen without cause. So when one traces back this physical body, back to one’s mother’s womb. One cannot create good or bad karmic actions in that state so one cannot say that actions in the mother’s womb were the cause. This indicates a previous existence and helps support the idea that there have been past lives.

One also finds differences among us such as in business some are very successful, flourishing while others are struggling. They are the same businesses with the same effort and similar factories but still big differences in success. One finds similar differences in children in the same family; some are very successful and handsome while others are less handsome and less successful. So all these differences one finds must have causes and conditions as their basis. In this life, one can place the same amount of effort in the same endeavor but there are huge differences in success. As one looks into this one finds support for past lives, what one did in the past.

One can also talk about how children educated in the same way, the same school, studying under the same teacher, with the same facilities yet there is a big difference between the students. Some learn quickly while others hardly seem to learn at all. Why is there this big difference? As far as the facilities are concerned and all the things that can be done in this lifetime are concerned, they all have the same opportunity but why is there such a large difference in the students? I think this has something to do with what one did in the past.

One does find people who such personalities that they are very influential. Just by their presence they are much influence on other people. This does not seem to be an acquired quality but an inborn quality that they have and I think that this quality can be traced back to previous lifetimes. Then of course in our world we find children who can remember their past lives vividly. This also suggests that previous lives do exist, if they did not exist what are these people remembering? If there are past lives that they have remembered then it is clear that there will be future lives.

Thinking along these lines as one develops certain belief in past and future lives then the theory of karmic action makes more sense. Then one knows that one must be careful with all of one’s actions otherwise one will have to experience the ripening results of all of one’s actions. Lord Buddha said that one will experience different situations in accordance with one’s own actions. This means that one cannot neglect one’s future rebirth in future lives, one has to be careful now so that one does not suffer in one’s future lives.

Of course we all cherish ourselves and want to fulfill our own interests and wishes. As one develops concern about one’s future, what one wants for their future it helps to be concerned about future lifetimes. What do we want for our future lives? If one wants to have happiness in the future, in one’s future lives especially what is pertinent for one to do is to train one’s mind, discipline one’s mind or subdue one’s mind. This is the best way. To accomplish the kind of peace and happiness that one wants, material development is good but it will not insure genuine peace and happiness. The more material progress one makes, the more scattered becomes one’s mind as one’s mind wanders to different material things. Temptations and all those other things happen.

The only way to bring true peace and happiness to oneself is to make inner development, inner transformation, which can only come about through spiritual practice. I don’t speak English so I don’t know how much the word religion carries the meaning of the Tibetan word cho, the Dharma. The Tibetan word cho tells one that one needs to make change or transformation. When talks of practicing cho or Dharma one is implying that one is going to make change, transforming oneself into better beings.

If one wants to make the greatest accomplishment and do the best through spiritual practice then one has to follow the gradual spiritual path. First one must study and practice the three principal aspects of the path which are renunciation or aversion to cyclic existence, bodhicitta or the altruistic intention to become enlightened and the profound view or the insight into emptiness. Having cultivated these three principal aspects of the path then one enters into tantric practice performing Highest Yoga Tantra practice. In this way one can attain enlightenment in one lifetime. If one is able to follow this process that is the best and one will make great the greatest accomplishment.

As there are different spiritual paths within Buddhism that one can follow, if one doesn’t mind to take a long time to reach enlightenment, one has this kind of determination, one cultivates the enlightened attitude of the altruistic intention to become enlightened. After this it may take three great, countless eons to accumulate the merit and wisdom needed and during this process one is tremendously benefiting sentient beings, working for them. One is working for enlightenment to benefit sentient beings the most. So this is one way, the follows the way of Bodhisattvas and how they benefit sentient beings.

Then one can also follow the path of Solitary Realizers or Pratyekabuddhas. One can follow the stages of this path and attain Arhatship or the state of liberation of a Solitary Realizer. If this doesn’t suit one then one can follow the stages of the path of a Hearer or Sravaka, which leads to their state of liberation. These are the different paths; one has many choices before one. One makes one’s choice and follows the path to its destination.

Later I will speak very briefly about those different paths, how one can attain enlightenment in just this one lifetime. I will also speak on how to attain the realization of Solitary Realizers and how to attain the liberation of Hearers or Sravakas. I shall touch briefly on all of them. Also another important point here is how can one integrate spiritual practice into one’s daily life. As one goes on in life, how can one practice the Dharma at the same time? I will also speak briefly about this.

(Break)

The way one integrates spiritual practice into one’s daily life is within the context of what is called the five paths. Of the five paths the first one is called the power of setting forth the thought which is the power of motivation. Be it spiritual practice or a worldly activity, as one knows it is important to reflect on what one wants to do first and then make a good plan. Done this way things go much better. In terms of spiritual practice when one gets up in the morning one needs to set one’s motivation that one will place much effort into the practice of Dharma in this life, this year, this month and particularly this day. One will not waste one’s life just for the sake of accumulating food, clothing, shelter, being satisfied merely with those. One will work for achieving enlightenment for the sake of all sentient beings, which is the highest type of motivation. This is called the power of motivation.

When one gets up in the morning one should make a point to generate the proper motivation to make one’s daily activities meaningful in a spiritual sense. The second path is power of the white seed, which means the purification of negativities and the accumulation of positive energy. Those who are committed to do certain main practices have preliminary practices to perform first such as ngondro. Engaging in ngondro practice consists of this power of the white seed. Even if one is not aiming for such main practices they can still perform preliminary practices such as prostrations, circumambulation, making offerings and so forth. This constitutes the power of the white seed. The seven limb practice constitutes purification of unwholesome actions and the accumulation of positive energy. One can practice the seven limb and do purification and the accumulation of merit.

The third power is called the power of familiarization or intimacy. This means that if one takes renunciation as one’s key practice, one does one’s practice and afterwards one develops more intimacy with renunciation. This is the power of familiarization. If one wants to cultivate the altruistic intention to become enlightened or bodhicitta, as one performs the practice one develops more intimacy with the enlightened attitude. Or one could be meditating on deity yoga and through this meditation one develops more and more intimacy with the deity. This applies to any other kind of practice.

The fourth power is the power of applying the counteractive measures or antidotes. If one’s main aim is to challenge the self-cherishing attitude or self-centeredness, as it arises in one’s mind one should counteract it; one needs to challenge it. As any form of delusion like anger or attachment arises in one’s mind, one does not let it be there unchallenged but face it and confront it. This is called the power of applying the antidotes.

Of course the best method is to see that any form of delusion does not arise within one’s mind. This is to say that prevention is better than cure. Once the delusion has arisen in one’s mind it is difficult to bring it under control. Just before attachment or anger arises in one’s mind if one is mindful and notice that it might arise, just stop it and prevent it from arising in one’s mind.

In case one is not able to prevent the delusions from arising within one’s mind because one is being exposed to different situations and different objects, one way to as a temporary measure is to keep the objects of delusion at a distance and avoid them. So one of the methods that is practiced is to go into seclusion isolating oneself from the objects of delusion. This can be helpful temporarily. So long as one has delusions if one encounters the objects of those delusions it is difficult not to experience the delusions. So in this case try to avoid the objects of delusion.

The fifth power is the power of aspirational prayer and here one can say any kind of prayer. May I be able to direct my mind into spiritual practice. May my spiritual practice become a spiritual path. May this spiritual path be brought to the completion stage. These are all wonderful prayers. One can also pray that the Dharma, the source of benefit and happiness for all sentient beings, flourish all over the world. May all sincere practitioners and the upholders of the Dharma enjoy long lives and good health. However the best kind of prayer is, “May I never be separated from the altruistic mind of enlightenment of bodhicitta in this life and in all future lives." This is the best kind of aspirational prayer that one can make. This is the power of aspirational prayer.

In short the way one can integrate spiritual practice or those five powers that constitute spiritual practice into one’s daily life is when one first gets up, set the power of motivation. In the context of Greater Vehicle Buddhism one should set the motivation that at least today one will not be selfish, one will not let selfishness dictate one. In other words this is to say that one will develop concern for others, being kind and caring for others. One then should perform the purification of negativities and the accumulation of positive energy in different ways. If one is committed to do certain spiritual practices, one should do this with a sense of delight and enthusiasm not that it is a burden placed upon one.

In fact selfishness is the main obstacle in the context of Greater Vehicle Buddhism to practice. At the end one does aspirational prayers and dedication. One can pray for a long and healthy life but that is just an ordinary prayer. One instead should pray for the peace, happiness and prosperity of all sentient beings and that one may engender this enlightened attitude in all of one’s future lives. If one does this in one’s daily life then one’s life will be very well integrated with spiritual practice.

Lord Buddha’s teachings consists of are called the 84,000 bundles or sections. These 84,000 bundles of teaching are contained within the twelve scriptural divisions or the nine scriptural divisions, which are different ways of classifying his teachings placing them into different baskets. One could also say that Buddha’s teachings are all included within the Three Baskets or Tripitaka, Sutra, Abhidharma and Vinaya. The subject matter of these three baskets are brought together or summarized in their essence by the great Atisha in his The Lamp for the Path to Enlightenment. [See His Holiness the Dalai Lama's book Illuminating the Path to Enlightenment for a copy of Atisha's text and a commentary on it.]

Even ordinary things can be learned by observing what others are doing. One cannot learn each and every thing unless one goes to study with professional teachers. If this is true for ordinary things it is especially true of the spiritual journey one wants to undertake. It is like going to an unknown land or destination but with an inner transformation there is nothing to see or hear with one’s ears. Here it is very important for one to cultivate a relationship with a qualified spiritual guide. At this time one has achieved such a precious human rebirth free of the main obstacles to the practice of the Dharma and also possesses the enriching factors to accomplish realization. If one is to make the best use of one’s life and accomplish not only temporary purposes for this life but also reach the ultimate spiritual goal; one cannot be lazy and use this life properly. One has the potential to accomplish one’s goals.

As for this precious human life it is very hard to attain, as the causes needed to attain this kind of life are hard to create. At this time one does have this precious human life but this life will not remain forever. It has a transient nature so it is very unstable. If one does not make the best use of it now, the time will come when one must leave this life and go empty-handed. So when the time comes for one to leave this world and one reflects on what one has accomplished during one’s life, all the worldly activities one thought were so meaningful, do not make much sense at the time of death. If only one had created positive energy and practiced the Dharma then that would stand with one at the crucial time of death. Otherwise one will be helpless in the face of death; only the Dharma can help one at that time. One should reflect and meditate on all of these important points.

As one meditates on those points serially, first one performs analytical meditation where one brings up all the reasons to establish each point and ascertain each point. At the end of each analytical meditation one switches to single-pointed or stabilized meditation on each point. The purpose of meditating on the points I mentioned is for one to be able to eliminate clinging to this life. One is so attached to this life and the things associated with this life which firmly binds one to samsara. One has to get rid of this clinging to just this lifetime and meditating on those points will help one with this.

If one continues to cling to this life one can do practice but one’s Dharma practice will not be that effective. One may have the feeling that one has been practicing for a long time without much benefit. This is telling one that one has not been practicing the Dharma properly in its pure form. Doing the practice just for this life is not a Dharma practice. One is only confusing oneself and will not be able to achieve one’s higher goals, spiritual goals. So this is why the first thing one should try to do is to work on getting rid of clinging to this life. Otherwise one will not be able to get rid of clinging to material prosperity and the like all this and future lives.

One should also meditate on different aspects of the law of karma or karmic action. Its major characteristics or aspects are the certainty of karmic action. This means if one creates a positive karmic action that it will definitely bring a positive result. There is no way that it will bring about problems or difficulties. If one creates a negative karmic action it will bring a negative result. This is a law of nature. So this is the certainty of karmic action.

The second point is the increasing nature of karma. This means that one could create a small positive action and with the passage of time it can intensify and bring a great result. The same is with a slight negative action; with the passage of time it intensifies and can bring great problems to one.

The third characteristic of karma is whatever karmic action one has not created or accumulated one will not experience the results. One is only responsible for one’s own actions and of the actions one creates, one experiences the results. Actions one has never created one does not need to worry about, one will not experience those results.

The fourth characteristic of karma is that whatever karmic action one has created, good or bad, provided they are not destroyed by certain factors, they never are wasted. It may take eons and eons but one’s karmic actions will definitely bring their respective results. For instance if one creates a positive karmic action and it is never destroyed by one’s anger, it may take many eons to bring its result but it will definitely bring its result. Similarly one could perform a negative karmic action and if one does not apply the Four Antidotes to purify those karmic actions with the passage of time given the proper conditions it will ripen into its negative result. So this is how karmic actions work.

By meditating on these different aspects of karma one develops confidence in the infallible workings of karmic action. One also needs to contemplate of the different aspects of the suffering in cyclic existence, the general sufferings of cyclic existence and the particular sufferings of cyclic existence. The purpose of meditating on the different forms of suffering along with the working of karmic action is to help one cut off clinging to material prosperity and the ordinary pleasures of life in cyclic existence.

What one needs to be like a sick person, who is nauseated at the sight of food, in that one should have a similar aversion to the sufferings of cyclic existence. At the present as soon as one sees prosperity as someone who owns a magnificent house, one becomes attached to it wishing to have the same type house. Or one sees the automobiles of others so one desires one for oneself. There is nothing wrong with appreciating a beautiful thing but when one develops attachment that is a different matter. One needs to work with one’s own mind and the attachments towards material things in cyclic existence. If one is able to generate the same kind of attitude that a prisoner develops whom really wants out of the prison, who is tired of spending one more day in prison. If one starts to generate that kind of aversion and renunciation towards life in cyclic existence then one is starting to develop the proper aversion towards cyclic existence which is a very important spiritual quality.

It is the same for all three types of practitioners. First one must develop an aversion to life in cyclic existence. One should not get attached even to the best of material prosperity or things of cyclic existence. Once one has developed renunciation then if one decides to follow the path of the sravaka or Hearers then one needs to develop the genuine aspiration seeking the liberation of sravakas. As one develops that genuine aspiration, one is already on the path of accumulation of a sravaka and the main practice consists of the Three High Trainings, training in higher ethical discipline, higher concentration and higher wisdom.

By performing the Three Higher Trainings one progresses on the stages of the path such as the paths of preparation, seeing, meditation and no more learning. As one attains the path of no more learning one achieves the liberation of the Hearers.

Having generated renunciation if one is interested in following the path leading to liberation of the pratyekabuddhas or Solitary Realizers first one needs to cultivate a genuine aspiration seeking that liberation. As one experiences that aspiration genuinely one is already on the path of accumulation of the Solitary Realizer’s Vehicle. Again the practice is the same, the practice of the Three Higher Trainings. Through this practice one progresses on the remaining paths such as the paths of preparation, seeing, meditation and no more learning. The major difference between Solitary Realizers and Hearers is that the Solitary Realizers have to accumulate much more positive energy or merit. This they accomplish mostly on the path of accumulation.

Generally speaking all sentient beings have the great potentiality to become a completely enlightened person eventually which is called the Buddhanature. But one does speak of those who are temporarily inclined towards the Hearer’s Path or inclined towards the Solitary Realizer’s. What they need to do first is according to their inclinations they need to follow the respective paths leading to their respective states of liberation. Having attained those states of liberation then they move on to the path of the Greater Vehicle working for supreme enlightenment.

To substantiate this point that all of us have the Buddhanature, as Rinpoche has quoted the nature of the mind is clear light and it has never been defiled. The defilements are just temporarily in one’s mind; they are just adventitious. They have not contaminated the pure nature of one’s mind so this is why one has the great potentiality to grow.

Each of us, in fact all sentient beings have the Buddhanature which is of two types, the naturally-abiding Buddhanature which is the main cause for one to attain the Truth Body or Dharmakaya and the developmental Buddhanature that is the main cause for one to attain the Rupakaya or the Form Body. As Maitreya has stated that if one makes effort consistently one will be able to experience one’s Buddhanature and attain one’s spiritual goals. Even if an insect were to do this positive development that insect would attain supreme enlightenment. This means we all share in this Buddhanature.

As we have Buddhanature, this is why all of us can become Buddhas provided we make consistent efforts. Another reason for one to be able to become a Buddha eventually is as I have already quoted that the nature of the mind is clear light, pure and never defiled. The defilements that one has in one’s mind do not form the nature of the mind. They have not contaminated the purity of one’s mind so to speak. The naturally-abiding Buddhanature, which is the emptiness of one’s mind, the ultimate nature of one’s mind has remained pure right from the beginning and has never been contaminated. So all of the delusions and defilements that one has in one’s mind are just temporary and if one makes a point to apply the antidotes to them, they are removable. They can be eliminated, can be gotten rid of.

Just as the nature of fire is heat and burning so is the clarity and stillness is the nature of the mind. So the clarity and calmative power of the mind has never been defiled by the delusions. The defilements, as I already have said are just temporary. By temporary I mean that they can be separated from the mind. One can eliminate the defilements for one’s mind and experience the purity of one’s mind. Because one can do this, this is the great possibility for us to become an enlightened person.

In the case of a Mahayana practitioner, having generated renunciation, if one is of sharp faculties one should straight away meditate on emptiness, the ultimate nature of phenomena. Having gained insight into emptiness one then cultivates the conventional mind of enlightenment, which is bodhicitta. In the case of a Mahayana practitioner of lower faculties having generated renunciation, one first cultivates the altruistic mind of enlightenment or bodhicitta. One then studies emptiness and develops insight into the ultimate nature of things.

As for the cultivation of the altruistic mind of enlightenment there are two different techniques or lineages. One is called the Six Causes and the One Result Quintessential Instructions for Developing the Mind of Enlightenment and the practitioners of lower faculties normally start with this practice. Practitioners of sharp faculties develop the altruistic mind of enlightenment by practicing the other lineage; the instructions called Equalizing and Exchanging Self with Others.

It doesn’t matter which of the two lineages of instructions one practices. With either one is able to experience the altruistic intention to become enlightened. As soon as one experiences genuinely the mind of enlightenment or bodhicitta, one finds oneself on the path of accumulation of Greater Vehicle Buddhism. This is the entryway into Mahayana Buddhism and as it has been said that for someone wishing to become a completely enlightened person, they must cultivate the mind of enlightenment, which is the source of enlightenment. It should be stabilized and made firm as Mount Meru, the King of Mountains.

Without cultivating the mind of enlightenment there is no other way to reach enlightenment. If one wants to attain enlightenment one has to cultivate the altruistic mind of enlightenment or bodhicitta. With the mind of enlightenment, whatever one does especially if practicing generosity, morality or ethical discipline, patience or tolerance and so on, all of one’s actions will become the deeds of a bodhisattva and one’s practice becomes perfections.

As soon as one generates meditative stabilization integrating calm-abiding with special insight, one finds oneself on the path of preparation of Greater Vehicle Buddhism. Then as one continues one’s practice and cultivates greater intimacy with these insights, one progresses on the remaining paths. When one develops direct insight and experience emptiness, one is then on the path of seeing of Greater Vehicle Buddhism. As one develop even greater intimacy with this direct insight along with skillful means, one progresses on the path of meditation and the path of no-more learning.

This is all within the context of Sutrayana or the Greater Vehicle of Buddhism. This is to say that one must accumulate merit for three countless eons. On the paths of accumulation and preparation one is able to accumulate the merit for one countless eon. The seven spiritual grounds from the first, Joyous to the seventh ground account for one countless eon of the accumulation of merit or positive energy. On the last three spiritual grounds, the eighth through tenth bhumis account for the final countless eon of the accumulation of merit then becoming a fully enlightened being. This finishes my discussion of the Three Vehicles having created the context to speak a little bit about tantric practice.

There are two entrances into the Tantric Vehicle or Path. One can enter from the path of accumulation of the Greater Vehicle Buddhism or one can enter the Tantric Path from the tenth bhumi. Actually the formal entryways are those two ways from which one can enter the Tantric Path. We are an exception as we enter into tantra from all kinds of entrances. The reason why one enters from either the path of accumulation of the Mahayana or the tenth bhumi is because to perform tantric practice one has to first do the common practices, one must first cultivate the common path which are the Three Principal Aspects of the Path, renunciation, bodhicitta and the wisdom realizing emptiness. Having cultivated those paths first then one can enter into the tantric practice and one is qualified to engage in tantric practices.

One then seeks a qualified Vajra master, receives the standard empowerments and then enters into the tantric practices. The tantric path is considered a very profound and swift, it can take one to the final destination the most quickly. But its profundity and swiftness also depends upon the Lam-rim or the Stages of the Path, especially the Three Principal Aspects of the Path as I already mentioned. There is a saying in Tibetan that the reason why butter cheesecake is so delicious is because of the butter; without the butter it is just a dry cheese ball. So the profundity and swiftness of the tantra is due to the Lam-rim, the common path. Without the common path tantra is just full of ritual noises (hum hum and phat phat).

If one wants to be a qualified practitioner of tantra then one has to cultivate the altruistic mind of enlightenment or bodhicitta. When bodhicitta is genuinely present within one’s mindstream, one is already on the path of accumulation of Greater Vehicle Buddhism. One then can enter into tantric practice. In this context it is not enough to only cultivate relative bodhicitta, one has to cultivate the extraordinary altruistic mind of enlightenment. This extraordinary mind of enlightenment gives one a push so that when one sees others suffering one is unable to tolerate it. One cannot sit idly by but must do everything possible. This kind of push, this kind of inside drive is needed.

Having cultivated this extraordinary altruistic mind of enlightenment, if one wants to practice the three lower tantras one needs to receive the standard initiations into the mandalas of the respective tantras from a qualified Vajra master. One must also receive the commentary on the tantra. If one wants to practice Highest Yoga Tantra, Mahanuttarayoga Tantra it is the same. One needs to find a qualified Vajra master and receive all four of the initiations. One then can engage in tantric practice. In fact it is said that abhisheka or empowerment is the door to enter into tantra.

Suppose one wishes to practice the Guhyasamaja Tantra which is a Buddhist Highest Yoga Tantra. In fact the Guhyasamaja Tantra has two traditions. One could receive the initiation according to the Jñanapada tradition or according to the Arya Nagarjuna tradition. According to the Arya Nagarjuna tradition one must receive the Guhyasamaja empowerment called Akshobhya Vajra Empowerment receiving these four empowerments. Having received them then one can practice the two stages, the generation stage and the completion stage. For a beginner one has to follow this order, there is no other way. Without practicing the generation stage one cannot practice the completion stage because it is said that these two stages are like rungs in a ladder, one must go step-by-step. In a special case like someone who already generated an understanding of the generation stage in a previous lifetime, that practitioner can straightaway practice the completion stage. This is an exceptional case.

Having received the proper initiation or empowerment one then has to practice first the generation stage. According to the Jnanapada tradition of Guhyasamaja one has to practice what are called the Four Drops or bindu for the completion stage. According to the extensive mandala of Vajrapani one has to practice the four types of blessing. According to Yamantaka practice one has to do the Four Yogas which constitute the completion stage practice. According to the Ghantapa tradition one has to practice five levels and these five levels are the completion stage but are not the same five levels as the completion stage practice of the Guhyasamaja Tantra. According to the Kalachakra Tantra one has to practice the Six Preparatory Yogas. What is common to all of these completion stage practices is the Six Yogas of Naropa.

So those are the different classifications and there are eight of them, which are referred to as the eight great commentaries according to the tradition of Lower Tantric College.

To give you a little more insight into the five levels of the completion stage of Guhyasamaja, according to the Arya Nagarjuna tradition the five levels are the Isolated Body level and Isolated Speech level as one level, Isolated Mind level, the Illusory Body level, the Clear Light level and the Level of Unification. Sometimes one talks of six levels of the completion stage of Guhyasamaja, sometimes five but it is just a matter of classification, there is no conflict.

Now we are getting to the main topic the union of bliss and voidness. The Isolated Body practice where a practitioner who has completed both the coarse and subtle yogas of the generation stage and is meditating on the subtle drop at the lower end of the central channel or secret space, is able to bring all of the winds into the central channel. There are the three phases of entering, abiding and the dissolution of the winds in the central channel or nadi. Just before this happens with the two levels of the generation stage up to this level where a certain exalted wisdom is generated is called the Isolated Body level.

On the Isolated Body level of the completion stage of The Guhyasamaja according to the Arya Nagarjuna tradition, in the state of meditative equipoise one is meditating on the wisdom of non-dual bliss and voidness or emptiness. This is the primary experience at this level of practice. As one comes out of that meditative state in the post-meditational period one tries to see every appearance of whatever object one experiences as the nature of non-dual bliss and voidness. Also during the post-meditational period on this level one experiences this non-dual union of bliss and voidness in the form of deities.

What does the Isolated Body mean? The body of course refers to one’s body, which is composed of different constituents like the Five Psychophysical aggregates. These constitute the basis of isolation and it is the ordinary appearance along with the ordinary clinging attitude from which the practitioner’s body is isolated from ordinary appearance and the ordinary cling attitude. This is done through deity yoga practice so one arises in the form of a deity or deities and sees oneself as the deity, not as an ordinary being. This is the etymological explanation of the term isolated body.

Next is the Isolated Speech level and at the practitioner’s heart one visualizes the mantra drop or circle trying to bring the winds of the upper and lower body into the central channel. There one realizes the wisdom of appearance. When one experiences this wisdom and when one is able to dissolve the winds into the indestructible drop within one’s heart, up to this point is the boundary of the Isolated Speech level.

The etymological explanation of the term isolated speech, from what is speech isolated, is in fact the ordinary perception and clinging to speech. On this level the arising, abiding and flow of the breath is not perceived as the ordinary flow but in the sound of the Three Syllables [OM AH HUM]. The flow of the breath or speech is not just seen as ordinary but as if it resounds naturally as the Three Syllables. The main practice here is the Vajra Recitation also the two ways of dissolving the winds into the central channel. There is the gradual dissolution and the spontaneous dissolution. One can also rely on external concert.

Through these techniques or methods one brings the winds into the central channel at the heart and they dissolve into the indestructible drop where one experiences the wisdom of non-dual bliss and voidness. From this point on to where one attains the Impure Illusory Body this whole level is of Isolated Speech.

In order to experience the exemplary Clear Light of the Isolated Mind level one has to bring all of the wind energies into the indestructible drop. For this one has needs to rely on a qualified consort. By qualified consort it is meant is a consort who has also received the standard tantric empowerments and who has also cultivated the three aspects of the common path. Through relying on the consort’s help one brings the totality of the winds into the indestructible drop and experiences the exemplary Clear Light of the Isolated Mind.

If both practitioners who are helping each other in this way are not qualified then the result is ordinary sexual activity, nothing Dharmic will happen. The exemplary Clear Light will not arise so both practitioners need to be qualified. If one practices in the way I have just described and through one of the two ways of dissolving the wind energies of the body, one goes through all of the stages of the dissolution processes that occurs at the time of death. One also sees eight different indicative signs of the dissolution of the elements, constituents and so forth.

As these happen, this is the internal practice, one also experiences four types of joy due to the flow of the drop at the crown of the head down to the tip of the secret organ. When the drop reaches the tip of the secret organ, one experiences spontaneous bliss and this blissful mind is used to penetrate and experience emptiness, the ultimate nature of phenomena. This is how one experiences the non-dual bliss and voidness. As the drop comes to the tip of the secret organ one needs to retain it there and this is an important point of the practice.

At the end of that dissolution one experiences the Clear Light mind which is the primordial, subtle Clear Light mind. This blissful Clear Light mind is used to penetrate and experience emptiness. This Clear light mind is also called the Exemplary Clear Light mind of the Isolated Mind Level. As one continues on with the practice one experiences emptiness directly, the primordial, subtle Clear Light mind experiences emptiness directly and at that point the Clear Light becomes the Meaning Clear Light.

In the case of ordinary people it is at the time of death that there is a chance for one to experience the primordial, subtle Clear Light mind as it manifests at death. But in the case of yogis or meditators through the power of their yoga or meditations are able to experience the primordial Clear Light mind, which is an exceptional case. So through the practices I just mentioned when one experiences the Exemplary Clear Light mind of the Isolated Mind Level, at that point one is still not experiencing emptiness directly or nakedly, still there is what is called the image of emptiness, a generic image. Through a combination of the practice where that generic image is removed and one has a direct experience, this experience is called the spontaneous wisdom experiencing emptiness directly or the Meaning Clear Light.

Having reached this state, the Exemplary Clear Light Mind of the Isolated Mind, one is still is still in a meditative state. As one rises from that meditation one attains the Impure Illusory Body. As one continues one’s practice and re-enters the meditative state when one is able to gain a direct experience of emptiness, the subtle primordial Clear Light Mind, experiencing emptiness directly, one achieves the Meaning Clear Light. When one arises from that meditative state one achieves the Pure Illusory Body. So the unification of the Impure Illusory Body with the primordial Clear Light mind in union with the Pure Illusory Body with the Meaning Clear Light mind is called the unification of mind and body or the Extraordinary Thing, the ugonnata.

I would like to stop here. We will have a short meditation period before the question and answer session. One great Tibetan master has said although there is meditation on the generation stage but meditation on the Guru Yoga is unsurpassable. There is no greater meditation than that. Though there are many forms of recitation that one can do, making supplication to one’s guru is the best recitation.

I will tell you a little anecdote. Once a lama told his disciple to meditate on his teacher but the disciple got the information confused. He thought the lama told him to visualize himself sitting on his lama’s head. His lama had a bald head and the student kept slipping off of his hat. The disciple approached his master and said that he did not know how to sit on his bald head as he kept falling off. The lama was very skilled and instead of scolding his disciple said for him to try meditating with his lama on his head.

Meditation on one’s guru or master is the supreme meditation Many masters in the past have agreed with this. I feel this would be a great opportunity for us to meditate on His Holiness the Dalai Lama, our root guru, as we are about to receive the Kalachakra Empowerment from him. I feel this would be an appropriate meditation for us to do. He has won the Nobel Peace Prize as well being the embodiment of great compassion and has so much to do with peace and happiness in the world. Let us meditate on His Holiness either sitting on the crown of our heads, in the space in front or in our heart. However if you are bald His Holiness might slip!

Rays of light emanate from the body of His Holiness, which enters our bodies and these rays purify all of our defilements and negative thoughts. As we become purified reflect that rays of light emit from you to all other sentient beings which purify their negative states of mind. All experience peace, harmony and happiness. Also reflect that as the rays of light enter our bodies, they also lengthen our life spans, provide good health, aiding one’s practice.

Question: How does one cultivate proper motivation?

Answer: Of course the best motivation is the motivation of the altruistic mind of enlightenment or bodhicitta. One can also cultivate other proper motivations. For bodhicitta one purposely cultivates the though to benefit all sentient beings by repeating the thought “I wish to attain enlightenment for the benefit of all sentient beings”. Generally constant reflection on this thought helps generate a feeling within one.

Question: Of the two aspects of either distancing oneself from the delusions or taking difficulties on to the path which is the better practice?

Answer: For beginners if one is not able to take the difficulties of troubling situations as an opportunity to transform them into one’s practice then it would be better to keep the situations at a distance.

Question: His Holiness has stated that there is no difference in the attainment between the Sutra and Tantra Vehicles but as the mind realizing emptiness in tantra is more subtle and profound, why are they considered equal? What difference does it make in helping sentient beings escape cyclic existence?

Answer: As far as the ultimate goal of enlightenment is concerned there is no difference at all whether one achieves it through the Sutrayana practice or Tantrayana practice. In the case of the state of the mind of enlightenment, the bodhicitta developed through tantric techniques is more profound and swift so thus one is more determined and has more strength to work towards enlightenment. It has more to do with technique than the mind realizing enlightenment.

As we see in daily life people who are more determined to do something, they get it accomplished quicker whereas others are not capable of that intensity.

Question: In general must karma always come to fruition or can the result be avoided through purification or realization?

Answer: This was already addressed earlier. Yes, through purification one purifies one’s karma and can avoid experiencing the results or through realization it is possible that one does not have to experience the results of certain karma.

An example is that if one is a keen practitioner of cultivating Guru Yoga it is possible for one to see in one’s dreams one’s master scolding one and certain negativities are purified.

Question: Is there any way to help a friend who has died?

Answer: Normally one recites prayers for them of purification and also makes offerings on their behalf. This can help the deceased.

Question: How can one deal with an inability to visualize appropriately when practicing the generation stage?

Answer: One has to take into consideration one’s own abilities and one can’t expect one’s visualization to be perfect at the beginning. In accordance with one’s own abilities perform the visualization and as time goes by one’s abilities will grow and one will see progress. With patience if one continues one’s practice of visualization of the generation stage a time will come when one is able to perform the visualization very well.

For example when one first learns how to write one does not do it very well. With practice writing one gains the skill of writing and later one can write well. The same can be said of visualization practice.

Question: One often hears of the suffering of samsara but very little about the joys of samsara. Even though both suffering and joy are impermanent, if the nature of samsara is suffering why would we have come into being?

Answer: If one talks about all of the nice things of samsara then one would never develop an aversion for cyclic existence and one would want to stay here. Let me talk about the problems one faces if one stays in samsara and help develop the aversion. What brings all of one’s problems and how can one avoid those causes? Through understanding suffering and its causes one is able to generate compassion towards other sentient beings. When one knows one’s own situation that will also help one to bring down one’s pride and arrogance.

We are all very attached to life in cyclic existence. If we talk of all of the nice aspects of cyclic existence, it will only intensify our attachment. We will not think of leaving cyclic existence.

Question: I wonder of the appropriateness of Indian or Tibetan deities in the West.

Answer: Anyone who wants to attain enlightenment has to create causes for attaining the Rupakaya of an enlightened being and the Dharmakaya. The main cause for obtaining the Form Body of an enlightened being is generating oneself as a deity, deity yoga. The main cause for attaining the Truth Body of an enlightened being is meditating on emptiness. These causes need to be created to attained enlightened bodies.

The Kadampa masters used to say that everyone had a deity to meditate upon and a mantra recitation to be performed but I don’t find many persons whom have a real Dharma state of mind. So what I feel is that for beginners it is more important to cultivate the altruistic mind of enlightenment, bodhicitta.

Question: If negative karma creates future suffering isn’t there a tendency to feel less compassion for those with an unhappy childhood like child abuse?

Answer: Whatever actions one does not just negative, decides one’s future life. In the case of those who have unhappy lives especially child abuse, one needs to understand the situation and cultivate compassion for them. There is no way that the theory of karma should obstruct one from generating compassion to them.

Question: Given the law of karma since the Tibetan people have generated so much merit over the centuries how can you explain the terrible atrocities committed against the Tibetans by the Chinese?

Answer: The Tibetans generated tremendous positive energy as well as many negative actions. At this time the negative karmic actions has ripened and the Tibetan people are experiencing atrocities. Whatever positive karmic actions have been accumulated will bring their results in the future.

Question: With each subsequent lifetime must one start over again the process of learning non-attachment or does it get easier?

Answer: If one is able to overcome attachment in this lifetime then one will not need to do it again in any future lifetime. If one has worked hard in this life and to a great extent has overcome attachment, in future lifetimes it will be easier for one to generate detachment. This is the same for any other form of delusion and spiritual practice becomes easier in future lifetimes.

Question: What is the difference between the union of great bliss and emptiness and Mahamudra?

Answer: One can talk of this in the context of the Sutrayana practice or Tantrayana practice. In the Sutrayana practice the wisdom that understands emptiness is referred to as Mahamudra or the Great Seal. In the context of tantra the Exemplary Clear Light and the Meaning Clear Light Mind, where the experience of bliss and emptiness has become non-dual, are referred to as Mahamudra or the Great Seal.

Question: What is the difference between attachment in wanting a new car and the attachment for wanting to leave cyclic existence?

Answer: When one talks of the aspiration to leave cyclic existence, that is not a form of attachment. In the case of wanting a new car, that also is not necessarily attachment. Just the wish for a new car does not mean that one is attached to the car. Attachment can become involved in the situation. The aspiration to leave cyclic existence is not a form of attachment.

Question: What is the difference between resisting anger and suppressing it?

Answer: The best method for one is not to become angry in the first place. Prevention is the best technique but when anger arises one should apply the antidotes to overcome one’s anger. One needs to work with one’s mind and lower the intensity of one’s anger.

Question: What kind of existence is there after cyclic existence ends? What is left of the individual and how can one help others?

Answer: When one attains freedom from cyclic existence one is free from all of the problems of cyclic existence and one has great capability to help other sentient beings. It is not the case that when one attains freedom from cyclic existence that everything ends and nothing remains. What remains is the state of liberation, as one knows. Being in the state of liberation one has the capability to help other beings otherwise right now one is being carried away by the current of the delusions. Two people stuck in a raging river cannot help each other to get out of the river, only someone on the shore can help. So being in the state of liberation is something like that as now that oneself has no problems one can help others effectively.

As I have already mentioned to achieve states of liberation one has to follow the path of either of the Hearers or Solitary Realizers. If one wants full enlightenment or Buddhahood then one must cultivate the mind of enlightenment.

Question: How can animals do any good works in order to obtain a human rebirth?

Answer: Animals are in a difficult situation but they do have the chance to obtain a human rebirth. If in their past lives they had accumulated positive actions then they have the positive karma to be reborn as a human being. However it is difficult for them as animals to create the causes for a human rebirth.

Question: I was born Catholic and have been brought up to respect a Christian God. Is it appropriate to transfer this reverence to Lord Buddha?

Answer: Yes, you can do that.

Question: Why does ignorance arise?

Answer: From time immemorial until now ignorance has been with us. I have already discussed our grasping at the self as well as a self of phenomena, which are different forms of ignorance. From these two forms of ignorance arise attachment, hatred and all of the other forms of delusion. These other forms of delusion strengthen ignorance and ignorance strengthens the other delusions. It is like the chicken or the egg argument; it is difficult to say which came first.

Question: Is meditation on emptiness the same as Clear Light meditation?

Answer: Sometimes emptiness is referred to as objective Clear Light and the wisdom understanding emptiness as the subjective Clear Light. In this sense meditation on emptiness can be said to be Clear Light meditation. The term Clear Light is used in different ways and one must learn in which context the term is being used.

Question: What is the special importance of guru yoga?

Answer: The guru or one’s spiritual guide is the source of all spiritual attainment. It is through the blessings and inspiration of one’s gurus that one progresses along the path and stages. This is why guru yoga or the practice of cultivating the spiritual guide is very important.

Question: Is the practice of Dzogchen enough or do we need to practice other things before Dzogchen?

Answer: I have not studied Dzogchen so I am not the right person to answer this question.

Question: Could you explain the image of the mind being the sky with clouds relates to applying the antidotes to the afflictions such as anger, not just letting it drift away but confronting it?

Answer: The defilements one has within one’s mind will not go away on their own. One must supply the antidotes and one has to practice. This is how one purifies the mind of negativities and the defilements. If the defilements could go away on their own by now everyone would be free from all defilements, as it has been an immeasurable long time already. If one does not apply any of the antidotes to one’s defilements and leave then as they are, one will only develop more intimacy with the defilements and they will become stronger and more powerful. The best antidote to all of one’s defilements, to completely uproot the defilements is the meditation on emptiness.

Question: Could you say more about the Illusory Body?

Answer: As there are those who have not received the empowerments, I am not free to talk more about the Illusory Body. Maybe if you are interested you will find an opportunity later to find out more about the Illusory Body.