17th Gyalwang Karmapa's Teachings -- “Living The Dharma”

English Translator: Ringu Tulku Rinpoche
Place: Tergar Monastery, Bodh Gaya, India
Period: 1/12 ~ 1/14, 2009

Session: 1/12 AM Session

Notation: The ‘[HHK]’ at the beginning of a paragraph indicates that it is His Holiness the Karmapa’s own words in English.

We have been given the opportunity at this occasion of the Kagyu Monlam, as organized by the Kagyu Monlam planning committee, to offer some teachings specifically for Westerners. 

[HHK] I’m very happy. I’m very happy to see that so many people have come. For the next few days I’m going to talk about “Living the Dharma”. Maybe I’m a little bit busy (pointing up). I don’t know. This is the first time I have given a teaching in India, especially for Westerners. 

[HHK] So, you have the opportunity to see Bihar, and visit the holy place of Buddhism. Over the last few days, I have been a little busy. And then some of you suggested I speak in English, but I don’t think my English is good enough yet. I have begun to teach in English at Gyuto Monastery this year. Just a little bit. Perhaps this is my preparation for visiting Western countries. 

For the last few days, I have been busy with the Kagyu Monlam. I’m a little tired so I will retire from speaking English this morning. Maybe this afternoon, tomorrow, or other days I might be able to speak more in English.

Today, many people have gathered from many different countries, all over the world. We all have the opportunity to be here. Friends have come from different countries, with different environments, different ways of life, and different situations. We have all come here to this place to discuss “Living the Dharma”: how to live in accordance with the Dharma in different environments and in different situations. 

I would like to discuss with you my own experience on how to live according to the Dharma. However, as you know, I am still quite young. I do not know whether I have enough experience to guide you, but I will try to discuss this during these teachings.

DHARMA IS NOT MERELY A RITUAL

To begin with, what is Dharma? Generally, when most people try to practice Dharma, or say that they practice Dharma, they sometimes understand it as a ritual, something that you do with your body, your speech, or through special actions or activities. And if that is the case, then you need to devote special time for that activity. This type of Dharma practice usually happens in your shrine room or in your meditation room. You need to reserve special time for this manner of practice. 

However, if you look deeply, the Dharma is not only that. Dharma is not a ritual; it is not something you do only with your body and speech. Dharma is actually something that transforms your mind. For example, if we are aggressive or angry, then we may look inside and try to find reasons why we should not feel that way. We instruct ourselves, we try to change it, and then slowly, we become less angry. Or, if we are somebody with a lot of attachment or clinging, we may try to do something about it. We look inside, correct ourselves, transform ourselves from within, and then start to lessen that emotion. That is what we actually mean by Dharma practice. 

You do not need to find special time for this kind of Dharma practice. You can do this form of practice even while you engage in your profession, your work. It can be done in concert with your daily livelihood. It involves reflecting on your aspirations, your way of thinking, and how you act and react. When you can change that, along with how you relate to other people – through your reactions and connections - you become aware of what you are doing. Examining that and then working in this way is, I think, a very important kind of Dharma practice. 

In my life, I feel that I am becoming increasingly busy. I feel that the time I have for sadhana practices and meditation is steadily decreasing. These days, I meet many people and I try to help them. My practice generally revolves around my way of thinking and how I actually live my life. I try to live my life with the intention of benefiting other beings. I look at my mind and my intentions, and see whether or not my priority is the happiness of others. At this time, that is essentially my main practice.

When I was young, I spent a lot of time reciting prayers and doing meditation both morning and evening. Each time, I would spend about one hour on these prayers. However, these days, I meet many people with whom I make loving connections. 

DHARMA IS ALIVE AND REAL

Therefore, when I am awake, when I am eating, or even when I am asleep, I think about the people who I meet. These people appear in front of me, whether close to me or within my mind, and so I feel that I am not separated from them. Therefore, I feel that my practice, “living the dharma”, is more vibrant and filled with direct feelings. It is not like simply doing prayers, where one does not have living people to connect with. Then it more or less becomes an aspiration, a general prayer. But the practice I do nowadays has become alive and real, because I’m directly dealing with people who are actually there and with whom I have a relationship. 

I have not caught a cold yet. It is fine if I do get a cold but it has not happened so far. When I was young, I had to attend to my many studies. I was often so tired that I wished I would become ill. It is said that, in Tibet, when somebody becomes ill, the doctor will usually check their urine and their pulse. Once a lama who was feigning illness put some soy sauce in his urine and sent it to the doctor. I have yet to do that.

We come from many different countries of the world, and live in many different societies and environments. But the main thing is that we think about other beings. The most important thing is to keep all other beings in our focus and in our minds, maintaining a vivid connection. We must not forget sentient beings. If we do forget them, we become distracted, or we lose contact with the people that we wish to benefit. Then our laziness takes over. Therefore, I think it is very important that we keep other beings in our minds and are aware of them in front of our eyes. It is important that we not disregard them. 

As Mahayana practitioners, our main focus is not to give up on sentient beings. Therefore, if we can keep sentient beings always within our minds, within our focus, we have discovered the essential foundation. 

CONCERN FOR OTHERS LEAD TO OUR OWN TRANSFORMATION

If, in our minds, we can bring to being the happiness and suffering of many people, that will then help us to transform ourselves. Otherwise, if we just have concern for ourselves alone, there is no need to change. If one is alone and free, then there is no need to do anything. We may even feel that if we change, then we will disappear, or something bad will happen to us. However, if we think about many people, think about their happiness and their problems, and if we maintain a certain feeling of responsibility or concern about their welfare, then there arises a strong inclination, a strong desire to change ourselves. 

As there are many people, there are many different kinds of problems. Both happiness and unhappiness abound. When my concern is drawn to them, that image comes to my mind, the acknowledgment of the importance of other people. When concern for my own welfare and self-interest begins to diminish, my way of seeing, of being, becomes transformed. Therefore, an essential part of the practice is to keep in mind other people and to experience them either face to face or simply within the mind. With that, we can lessen self-cherishing, our habit of merely looking out for our own self-interest.

This kind of loving kindness and compassion toward all sentient beings is like a wish fulfilling gem. When we have one thing that is most important, then we do not have doubt; we do not have to decide what the most important thing is. When we keep that focus, it becomes easier to give up what needs to be given up, and also to apply the antidote to our mind’s poisons. 

Generally, it is very difficult to work with our mind’s poisons. We are reluctant to give up the control of our negative emotions. We may roughly understand the problems and the disadvantages of kleshas, but we do not deeply see that it is something we need to be rid of completely. We have to see it as something completely negative. That is difficult. 

DEDICATION TO BODHICITTA CLEARS UP ALL DOUBTS

I’ll give you an example. People have many relationships, whether with men or women. Sometimes you don’t know whether you want to go with this person or that person, or maybe this is right, maybe this is not right. We are always a little bit confused. We remain filled with doubts and indecisiveness. 

But once you really fall in love with somebody, then all the doubts are cleared. All of those relationships you have had before become part of the past. You have decided that this is the person you love and want to spend your life with. This helps you to focus your life on something. Dedication to bodhicitta is the same. It is like a wish-fulfilling gem. And when you have that, when you are working for the benefit of all sentient beings, then your heart becomes full of joy. There is no uncertainty. You have completely decided and your purpose is clear. 

Therefore, as long as we do not find that wish fulfilling gem in our hearts, we will always have some doubt. What is good or not good to do? Which is better? Our mind becomes uncertain and we come upon problems and indecision. But once we possess bodhicitta, the wish-fulfilling gem, then our lives’ purpose becomes very clear and Dharma practice becomes easy. 

Generally, there is a similarity between what we call Dharma practice and how to live our lives in a proper way. In our ordinary lives, separate from the Dharma, if we have many doubts and much confusion, our purpose or our objective is not very clear. If we do not have a clear stance and focus, then we find ourselves lost in confusion, concerns, and thoughts. In this way, life does not go very well. 

DHARMA IS TO BENEFIT BEINGS

Dharma practice is similar. First, we must have a very clear understanding. Our purpose, our objective, our view, our stand – we need to understand these unambiguously. Then our Dharma practice can become clear and easy. Otherwise our practice, mired in thoughts, becomes not Dharma practice at all, but rather a religion. It becomes a system. And when this happens, many things come with it: gods, ghosts, good, bad, different kinds of dogma, and other various occurrences. With this, the real practice is lost. In the application of Dharma, there are also views and concepts to a degree, but when we really apply the Dharma in our lives, it is unnecessary to understand much of the philosophy and such. It is certainly good if we understand them, but if we don’t, that is also fine. The main thing is to work for the benefit of beings. And when that happens, we are applying the Dharma to our lives. 

Many people who come to me ask, “How should I practice? Which diety or yidam should I practice?” I usually respond that they should probably practice Cherenzig – Avalokiteshvara - or Tara. However, it is difficult to understand Cherenzig and Tara and so they get confused. “Which kind of Cherenzig? The one with 2 arms, 4 arms or a thousand arms?” You know, a thousand arms – shaking all of those hands can be a bit difficult. 

When you do not understand the true meaning of Chenrezig, which is loving kindness and compassion, then you do not understand the relationship between the yidam and yourself. Therefore, because the yidams or the deities are not like lamas who you can visit and talk with, you may feel they are things that come out of the sky. When there is no basis for the understanding of practices like bodhicitta and emptiness and so forth, the practice becomes more or less like blind faith. It does not constitute “living the Dharma”.

However, if we bring the Dharma and all of its experiences into our lives, then it is a little difficult, especially for those of us who are beginners. In our lives, we have many problems. We also have certain empty spaces in our lives. That is where the Dharma needs to be applied. We need to use the Dharma to work on these difficulties and to find solutions. We can use it to fill these empty holes or voids in our lives through spiritual practice. 

INCORPORATE DHARMA INTO LIFE

If we can do that, then the Dharma and life become one. I believe there is a difference between simply transporting the Dharma into your life and using your problems as a means of incorporating the Dharma into your life. You can use the Dharma to work on your life, which is the most important thing. 

For example, many people have led a good life, with harmony in their families and so on. But then, they enter into the Dharma. Not understanding things clearly, they then bring many changes to their lives. For instance, in our practice we use vajras, bells, purbahs and various other things. When such things are brought into the home, other family members may become a little uneasy. Sometimes disharmony is created within the family because we do strange things in our attempt to bring the Dharma into our lives. 

I do not think that is the right way to do it. As life is the most important thing, we have to find the problems in our lives and then work towards them. We must try to understand the Dharma and use those understandings to fill the voids, whatever problems are in our lives. We do not need to change too much in terms of how we are living our lives or our relationships with our families and friends. Nevertheless, we do end up becoming better people. 

OUR LIVES BECOME DHARMA

For beginners, I believe the most important thing is to directly use the problems in your life as an opportunity to contemplate the Dharma. You should think: when in difficult times, how can the Dharma benefit me? When you infuse even the smallest opportunity with the Dharma and use the Dharma to solve that problem, gradually you can live your whole life in accordance with the Dharma. Only then can you balance your life and the Dharma. Otherwise, without having this understanding, you will create turmoil in your life just as the people in the example I gave previously did by forcefully bringing the Dharma into their lives. 

If we live with the intention of being useful and helpful to others, we can understand the Dharma better. We live the life of the Dharma in this way. Then gradually, as our connection with and practice of the Dharma strengthens, as we bring the Dharma into our lives, slowly, our lives become the Dharma. In so doing, we can bring more balance into our lives. We do not need to disturb the harmony, thus creating imbalance. However, we can use the Dharma in a very beneficial way. The Dharma, in general, is used to transform our minds, transform our personality or way of being. We are changing or transforming into something positive, ourselves. To accomplish this, we need instructions.

RECEIVE INSTRUCTIONS IN DIFFERENT WAYS

Generally it is said that we must receive these proper and profound instructions from a genuine lama. But then, it is not always easy to find a genuine master. Sometimes, we feel that we have found a genuine master only to discover that is not the case. Therefore, it is not easy to find a genuine master. 

The masters or the teachers from whom you have received instructions can be of two kinds. There is one kind of master or teacher who genuinely practices the Dharma, and has direct experience with the Dharma. These are the ones you can truly rely on, the ones to whom you can go for refuge. But then there are others who are not like that, but from whom you can receive teachings. From them, you can understand the Dharma. Both are important. Even if you cannot find the kind of teacher or master who you can completely rely on and take refuge in, you may still find people with whom you can study the Dharma. Through that, you can increase your understanding of the Dharma. This is also very beneficial and important. 

These teachers I refer to are the human beings, the masters who are actual living beings. However, all masters and teachers do not need to be living human beings. Sometimes, as it is said, everything that appears can be a Dharma, can be a teacher or a lama. In mind training, it is said that a negative happening, a negative incident, can be our teacher also. For instance, look at the four seasons: summer, winter, spring, and autumn. If we simply look at it in the usual sense, we think, “Oh now it is winter, we need more clothes” or “Now it is summer and it is hot”. But if we look deeply, we can see that it is continuously changing, everything is continuously changing. The winter is the disappearance of warmth and all the different kinds of growth. Summer turns into winter and so on. When we look deeply, we can understand impermanence from the seasons. And that itself is a teaching. 

Therefore, if we look deeply at life, we can discover many instructions, living teachings. When we speak of listening to the teachings, though, it is not necessary to hear in words. What we see or feel can also instruct us. There are many different ways of learning and understanding the Dharma. It is not necessary to learn solely through hearing. 

So that is all for this morning. We will meet again at 3 o'clock. Last year, we talked about environmental protection and now we have brought a booklet in English and Chinese that outlines some environmental guidelines. If anyone wants one, you can buy it in the shop behind the temple. 

Thank you.

Session: 1/12 PM Session

Notation: The ‘[HHK]’ at the beginning of a paragraph indicates that it is His Holiness the Karmapa’s own words in English.

INTEGRATING FORMAL PRACTICE INTO OUR LIVES 

Good afternoon, everybody.

This morning I spoke about formal practice and the way to integrate the Dharma into our lives. I was not saying that you should abandon formal practice, retreats and meditation. I was answering a question many people have asked who have come to see me. They seem to have a substantial amount of work to do. Therefore, they do not have much time to meditate and do formal practices. They are so overwhelmed with work, so exhausted, that they do not have any remaining energy to perform those activities. For that reason, it is not absolutely necessary that you practice Dharma by doing the formal practice. I was also not claiming that lamas are meditators, that we do proper practice and the rest of you cannot achieve this. So therefore, I thought this afternoon I would talk about how we can integrate the formal practice into our lives.

Generally speaking, Dharma practice is not merely something that must be done in monasteries, temples, in retreat or even in your own room. It is something that you can do anywhere: in the office, or in places of leisure, like a picnic. It can even be performed in prisons. Once you truly grasp the essence of Dharma practice, you can practice anyplace and in any situation. As some great Dharma masters have said, you can even practice Dharma in your sleep, if you know how to do it. Our life is spent half awake and half asleep, so if we can accomplish useful things while sleeping, that is very good. 

That kind of a practice, though, is not meant to completely replace all formal practice. We have to do some formal practice. For instance, when you get up in the morning, you should go to your shrine room, if you have one. If you do not, then maybe you have someplace quiet to sit. When you go there, sit down and relax your mind for a while - think about the qualities and the teachings of your lama; think about refuge. If you are engaged in some formal practice, recitations or such, do that. Then relax your mind a bit. Next, you should make a clear and strong aspiration for the day, saying, “Today. I will do something that is beneficial and helpful to people. Even if I cannot do something good, at least I will try not to do anything harmful.” It is important to make that kind of strong aspiration. If you do that, then most likely the day will become useful and auspicious.

Then when you arrive in the office or wherever your workplace may be, sit in your chair or anyplace you can find and allow your mind again to relax a bit. Generally, once we leave our homes and set out to work, our mind is thrown into turmoil on the way. As a consequence, our mind experiences agitation and lack of peace throughout the day. So, upon arriving to work, take some time to regain that peaceful mind with which you left your house. I was going to say relax for five minutes, but I think five minutes may be a bit too long. Your boss might say, “What are you doing? You’re not doing any work?” Maybe one or two minutes is more reasonable. During that time, think that whatever work you are doing must be something that is needed for and useful to society. Make the aspiration or commitment to carry out your work in a positive way, one that will be useful and beneficial. If you do this with a genuine motivation, then the work you perform can also become a practice of giving, a form of generosity.

In the same way, when you’ve finished your work and you come home to your family and your children (if you have any), you want to take care of them in a loving way. You want to bring your children up in such a way that they will be useful to the world, now and in the future. Raising your children, then, also becomes the practice of Dharma. It is not that you must bring the children into the Dharma for it to be considered Dharma practice. To bring up your children in a way that would be beneficial to the world, to make that aspiration and sincerely work towards it, is itself a truly noble practice. 

In summary, before you take care of children, or before you start out your work, taking some time to quiet yourself is extremely important. Or we can say this is a kind of formal practice. This is very important. You need to take a moment to purposefully or deliberately think about the aspiration for the task because it does not just happen by itself. We need o make a deliberate effort to see, feel, and think in this way. It is important, especially for beginners, to deliberately think, make our aspirations and try to turn our minds toward that aspiration before you start out any tasks. That becomes a very important step in formalizing our practicing.

In a similar way a loving relationship between husband and wife can also become a catalyst for our Dharma practice. The caring that is shared between husband and wife is a kind of respect for life, a cherishing of life. Starting with this feeling of caring and loving, one should gradually extend it to the surrounding environment. In a story I have previously mentioned, there is a couple who is deeply in love. They have great love and respect each other. Because they have so much love for each other, even when the husband comes out to water flowers in the garden, he is emanating joy, and caring for the flowers with love. This is an example of how one can extend love and caring to a wider surrounding.

GIVE OUR MIND A HOME TO RETURN TO

One thing that is important and that we cannot do without is giving our mind some rest. We need to bring peace and joy to our mind. When we make time to meditate or to do certain practices, it is for this reason. We are training our mind in bringing peace, rest and relaxation. Otherwise, our mind cannot rest; it cannot find peace. It is too distracted, too turbulent. It is as if it were ill, as if our mind had a fever or a cold. Without deliberate rest and relaxation, our mind does not act in a peaceful manner. Therefore, training our mind to bring about peace and rest is very important.

[HHK] Usually, we get lots of pressure from our work and from our families. We think we have to do this, we have to do that. We are overwhelmed by work. There is so much we think we have to do. So in order to get some relief from the pressure, we turn to Dharma centers, but then we find lots of things to do there - maybe more pressure. And if you do not do well, the lama says you have broken samaya. 

[HHK] So they also become a source of pressure. What we need to do with our practice is to use it to find inner peace, not outside peace, inner peace. We can use our practice to make a place where our minds can be peaceful. So our minds have a sanctuary, like a happy home. Because this reason, we have to make some time every day to let our mind relax. Maybe it’s a good idea is to recite for ten minutes – recite?

[Translator] Rest.

[HHK] Oh, not reciting. Rest for ten, twenty, fifteen, thirteen – ok ten minutes every three hours. Please.

[Translator] We must leave a little bit of time to ourselves in order to rest.

[HHK] Please, sometimes.

[Translator] Also, our mind is very distracted and so it has to have some place to come back home to. If we are wandering around, then we need to have a home to return to in order to relax and rest.

Therefore, we need to find a certain peace, a certain kind of relaxed joy in our mind. In order to do that, it is best if we can find a way to meditate, to concentrate or focus our mind on something. But even if you do not have much time or energy to focus your mind, then let your mind relax without too much hope and fear. Do not let your mind wander into the past or worry about the future, but let it relax in the present moment. In this way, you can find peace and ease in your mind.

This is an anecdote that I have already recounted, but maybe I can tell it again. There was a king who built a new palace. However, he had many valuable items stored in his old palace. He wanted to bring all of these items into his new palace overnight but he was reluctant to entrust this task to just anyone for he feared having his valuables stolen. There was only one minister in whom he could trust. He told this minister, “If you are able to bring everything that is in my old palace to the new one in one night, then I will supply you with all of the things you will need for the rest of your life, like money, properties, servants…everything.” So the minister worked very hard day and night, and in the end he was able to shift everything from the king’s old palace to the new one. The king was very happy and he gave him everything that he needed. The minister then went home, very tired but completely satisfied. He fell down in his bed and relaxed. 

SATISFACTION BRINGS ABOUT RELAXATION

We need to find this kind of relaxation, one that rewards us after we have achieved something. It is important to relax. Generally, people find it difficult to be totally satisfied and so finding relaxation does not come easily. However, we have many things: we have enough food to eat and clothing to wear; we have accomplished many positive things. For instance, we are here gathered from all over the world. This is itself an achievement. We have accomplished something. Fifty or sixty years ago, this would not have been possible, but now it is. Therefore, we should feel some satisfaction. We can then be able to relax and rest our minds.

After the teaching, however if you all go and just fall down in your beds, people may ask, “Are you sick? What’s happening?” And then if you reply, “Oh, the Karmapa gave me the idea to rest,” that is not the case. So please, do not say that.

LETTING GO OF ANYTHING ELSE

Therefore, in attaining that sense of satisfaction and finding peace and relaxation, your mind plays an important role. You must start with a determination to practice. Next, you need to focus on the specific task you are performing and let go of everything else in your mind. Let go of the past, the present, and the future. Let go of all thoughts and focus solely on your current task. As you can see, whether or not you truly achieve a peaceful, relaxed state depends on your mind. For example, in my personal case, I do not have much time these days to engage in formal practice and meditation. However, when I was asked to do practices or prayers by others, at that moment, I fully concentrate on what I am doing and let everything else go. I do not let anything else come into my mind. 

This is very important. In the mahamudra, for instance, we talk a lot about - Ye-Lan-Mi-Shie [in Tibetan] --- which means letting go of the mind. Ye-Lan-Mi-Shie means having freedom from concepts or thoughts. It is important to make a clear aspiration that “I will do this and nothing else.” When you do this, you will be able to relax and find peace.

ATTACHMENT: OBSTACLE TO PEACE OF MIND

One significant obstacle to finding peace of mind is attachment or clinging. When one is strongly attached to something, it is difficult to separate one’s mind from that. Thus, it becomes a formidable obstacle to one’s peace of mind. Take anger, for instance. It is sometimes with us, but not always. When we’re angry or when certain very strong anger or hatred comes up, then it is disturbing. But it does not always come. Attachment, on the other hand, is something which is more consistently present. Therefore, it is something that is not easy to separate from ourselves. It disturbs our peace of mind.

There is a Tibetan saying that applies to the relationship we have with our attachment. It involves a desirable cup that burns to the touch. If you try to hold a burning cup, it will injure your hand. However, if you don’t hold it, then it will fall to the ground and break. You desperately want to drop the cup because it is burning your hand, yet you cannot let it go without causing it to break. This is how we feel about the object of our attachment: you get it but it hurts you. But then when you want to let go of it, and you are not able to. 

How does attachment and clinging arise? When we are attached to something, we tend to see only its positive side. We don’t acknowledge any negative qualities. We focus only on the good. Therefore, when we are attached to something, the goodness of the object and our mind cannot be separated. They become one. When the object of our attachment appears in our mind, it appears as something completely positive. Unless it appears in this way, the object does not appear in our mind. So therefore, the goodness of the object of our attachment along with its appearance comes together.

The object of our attachment is seen as a very desirable thing. The sole reason is that we like it; it is desirable to our mind. Because of this, it is something from which we cannot bear to be separated. 

You can see that attachment or craving takes away our freedom, it dominates us. People try to create things that are desirable to others. When someone wants to sell us something, they try to find out which objects will attract our mind most effectively. What are the things that will create such a strong desire in us that we fail to be concerned about the cost? When such objects are created, our mind has such a strong craving for it that we cannot resist. It does not matter how much we spend. The main point is that we become overpowered by our attachment to that object and, in the process, we lose our freedom to choose whether or not we want it. Our mind is totally taken over by that object. This is important to understand.

When I was young, I was taken to China. Sometimes the people would take me out shopping. They would take me to the shops where there were nice dolls and other such toys to play with. There were so many fine and interesting things, but, of course, we could not buy everything. I discovered that if you give over to your attachment or to desire completely, then it can lead you to steal because you simply cannot buy everything. Now of course, I understand that some people steal out of necessity, but it is also possible to resort to stealing because of too much desire; there are too many nice things.

Thus, when thoughts of our object of attachment come to mind, they are imbued with desire and positive qualities. Of course, there are some objects which are more desirous than others, but basically what is deemed desirable and undesirable has much to do with our own mind. We create the desirability. For instance, if everyone claims a particular object is positive, then we, as a collective identity, identify that as something desirable, something good. Therefore, the desirability and undesirability is something that we, as a society, create. This is also important to understand.

Consequently, that which makes our mind attracted to things, and thus captive to it, becomes the attachment. When we are overpowered by attachment, we lose our freedom. That also feeds in to the way we see and how we think. It is not that the object creates the attachment; it is our mind, how we react to that object. It is our mind that relinquishes our freedom.

Our view of the object of attachment is not completely accurate. Our mind, overpowered by too much attraction or desire, overvalues the quality of that object. For instance, take a diamond. These days there are many fake diamonds. If someone were to make a fake diamond that looks like the real thing, then I may mistake it. Consequently, my perception of this fake diamond as a real one is incorrect. The desire I have for it is based on a misconception.

[HHK] One hundred.

[Translator] Yes, one hundred percent. Therefore, the objects that I am attached to, I see as one hundred percent good, although in actuality that is not the case. I am seeing it as one hundred percent desirable when in fact is not one hundred percent desirable at all. For that reason, there remains a difference between the way an object is and the way our mind perceives it. 

LOVING KINDNESS AND ATTACHMENT

You might say, then, that your loving kindness, your compassion for others, is also comprised of desire. Therefore, is that not attachment? Your mind does not wish to let go of the compassion you have for these beings. However, the difference lies in the fact that attachment’s sole motivation is the desire to have something. The desire becomes so strong that you lose any sense of control over your mind; you lose your freedom to choose. But when we have compassion and love for other beings, our intention is not to forsake them, not to let them go. Maybe they have been very kind to us. The motivation is genuine. The choice is yours to make. As opposed to the captivity inherent in desiring something, you have the freedom to choose to like these people, to have compassion for these people. You don’t want to give up on them. Therefore, the difference between not giving up on sentient beings out of loving kindness and not giving up our attachment to an object is that attachment comes with feelings of grasping, limitations, and captivity. You do not have control and you cannot let go. But in compassion and loving kindness, it is more open and free. There is a warm feeling in connection with this, as opposed to a feeling of limitation and confinement. This is very different.

Most of you are householders and so you often face this challenge of attachment. But when we say that attachment is something negative, it is not to say that desirable object or every kind of attachment is negative. You do not have to give up everything that you are attached to. Some people think that they have to give up everything in order to dispel all attachment, but that is incorrect. That is not what I am saying. 

What you have to do is to gage your relationships and your attachments on the right reasons, on the right motivation. When attachment becomes unreasonable, unclear, and limiting, then the outcome is pain and suffering later on. That is not what you want. Sometimes you get into something, like a relationship, without proper understanding or proper motivation and it becomes very difficult to get out of it. This creates many problems for everybody, on both sides. Therefore, if you look deeply and if you can understand it, you can find a good reason. If your motivation is clear, then you can develop relationships in a very positive way, bringing harmony and benefit rather than harm.

This brings to mind a story. It is said that there was once a couple that was not getting along. They were not talking to each other. One day, the husband had to ask his wife something, so he wrote it in a note. It said, “The mother of the family, I have to get up at nine tomorrow morning. Please wake me up.” He then went to sleep. When he woke up, he realized that he had overslept. It was already ten o’clock. He was quite annoyed and angry at his wife for not waking him up. He got out of bed and went to the kitchen. There, he saw that next to the note he had left, was another one. It read, “You must wake up now. It is already nine thirty.” 

Therefore, it is not to say that you cannot have any attachments, that you cannot talk with others, or that you have to sit in meditation all of the time. That is not the case. Relationships, whether they are with family or others, should not become a source of suffering, a source of problems. They should instead be a source of happiness. Thus, we have to see it and understand it in a certain way. The essential thing is our attitude towards our relationships, how we perceive them. That becomes very important. And if it is done with the proper motivation, then it does not need to be a source of suffering.

WHAT IS THE PROPER WAY?

I have said that we must think in a proper way. What does this mean? To illustrate this point, I will give an example. Generally in Vinaya, the rules for ordained monks, you cannot touch a woman. Once, there were two monks who came out from their monastery to travel to another place. When they approached the valley, they noticed that there was quite a big river they would have to cross by foot. Also, on the bank of this river, they saw a woman who could not cross the water by herself due to the strong current. Upon seeing them, she asked these monks whether they would help her to cross this river. The young monk said, “No, no, we cannot help you because we are monks and we cannot touch a woman.” 

The elder monk thought a minute, however, and he said, “OK, I’ll carry you on my back.” So he carried her on his back and then left her on the other bank. The two monks then continued on their way. After quite a long time, the young monk said to the older monk, “Isn’t it true that we monks should not touch a woman?” The older monk said, “Yes, that’s true.” The young monk continued, “But you were carrying this woman through the river.” Then the older monk replied, “I have carried her through the river, but I left her on the bank.” “Weren’t you still carrying her?”

This shows the difference between thinking about things on a surface level versus finding the deeper, more profound meaning through meditation and contemplation. Therefore, one does not always have to take what is said or what is written solely at face value. 

QUESTION AND ANSWER

I will now go through some of the questions that were sent to me this morning.

Q: His Holiness speaks often of the importance of blending our life and the Dharma. Having not heard His Holiness speak about his views on the importance or balance of formal practice and retreat versus carrying these practices or understandings to daily life, something that His Holiness thinks are not so important these days, meaning formal practice and retreat, etc. Could His Holiness please speak about his views about the importance of or lack of formal practice retreat of various lengths?

A: Whenever someone comes to see me, they always complain, saying, “I don’t have time to practice. What can I do?” Because of this, I suggested in my teaching that even if you don’t have time, you can still practice. That should not completely hinder you from doing some practice. But I never said that you should not practice formally. Of course if you can practice formally, that is very good. If you can go on retreat, that is also very good. But when you do go on retreat, I feel that the retreat is something you do when you really want to find the inner peace, where your body, speech, and mind can rest in solitude. With the motivation to seek out solitude and to find peace of mind, you go on retreat. That is a true retreat. 

But if your mind is totally distracted when you place your body in retreat, then it is unclear whether or not you are really on retreat; it is actually more like a prison. You put your body in a situation where it cannot move, but your mind wants to. However, if your body, speech, and mind are truly inspired to find solitude when you do the retreat, then it will not be difficult for you. You are there because you truly wish to be there, you have the right attitude, the right aspiration. Thus, your retreat is successful. I very much encourage people to do this kind of retreat. 

Then again, people sometimes do retreats in a very traditional way. You might think because some people complete three year retreats, I had to do a three year retreat also. However, the retreat has to be done in a proper way. It has to be inspired by true practice, not done just as a tradition because other people are doing one, two, and three year retreats. Otherwise, if you are just following tradition, then after one or two years, you may become fed up with the retreat. Then it will not be so useful. So if you find time and you have the right attitude and the right motivation to go on retreat and do formal practices, that is good. I very much encourage you to do that. 

On the other hand, when people say that they do not have time to practice, I believe that is also fine. When they say this, I know that they are interested in doing practice. They feel bad because they do not have time to practice. Their interest is something positive. They feel the need to practice, but they cannot find the time. They seek to find a way to practice. Actually, I very much appreciate that too.

Q: So the next question is: Your Holiness, most people experience many problems with attachment. Can you give some guidance on how, as householders, one can have love and patience in a relationship without attachment?
A: We have two hands. However, with one hand maybe you have to meditate and with the other, you need to shake hands with someone. That may be possible, or it may not be. The main thing is when you practice Dharma, wisdom and compassion both have to be present. Wisdom and compassion are the essential points. Therefore, when we talk about wisdom, being able to think and examine, not only from one side, but from all sides, we have to understand - we truly have to examine. 

In our lives, these two cannot be separated. We must have compassion, love, and we also must have wisdom. When we talk about what is necessary and what is not necessary or what we must give up or what we should take on, these things are decided by wisdom. So when we talk about wisdom, it is not something that we have to study a great deal. It is not like that. We have to understand what is beneficial, what leads us to positive effects and what leads us to suffering and negative effects. We have to understand how to distinguish these. We then need to abandon the things that result in problems and suffering, and take on those that bring about happiness and benefit. 
Therefore, the understanding is that when we look at something, it is not one hundred percent good or one hundred percent bad. We need to see things in a clear way. And through that wisdom, united with compassion, we then need to work on it. That is the main point.

Today, we will stop here and recite the Sanskrit portion of the dedication.

17th Gyalwang Karmapa's Teachings -- “Living The Dharma”

English Translator: Ringu Tulku Rinpoche
Place: Tergar Monastery, Bodh Gaya, India
Period: 1/12 ~ 1/14, 2009

Session: 1/13 AM Session

Notation: The ‘[HHK]’ at the beginning of a paragraph indicates that it is His Holiness the Karmapa’s own words in English.


[HHK]: Good Morning. (Clears throat.) Maybe I have a little cold today. The blessing of Bodhgaya? 

Yesterday I introduced to you a small booklet about environmental protection. I would like to say a few things about that.

ENVIRONMENTAL PROTECTION GUIDELINES IN FIVE AREAS

Last year at Kagyu Monlam, I had a chance to provide some instructions regarding environmental protection. In the booklet, I raise five points: protection of the forests, trees and plants; protection of water sources; wildlife protection; waste management; and climate change. 

FOREST PROTECTION

For human beings as well as for all of the animals, life is the most important thing. All of the monasteries in both India and Tibet – especially in Tibet – are surrounded by many trees. Before we knew about environmental protection, the forests were sometimes cut and the trees were sold. Now, as a measure of protection and prevention, we have tried to curtail the cutting of trees around the monasteries and have also made an effort to plant more. 

WATER PROTECTION

Tibet’s rivers are important sources of water for many people. Scientists refer to Tibet as the third largest pool in the world. In the Himalayas, there is so much ice and snow that the whole Himalayan region, including Tibet, is the source of water, and thereby the source of life, for millions of people throughout Asia. Mount Kailash is regarded as the source of the four great rivers that come to India. Also, there are many rivers going from Tibet into China. All of these rivers have become the life-giving source for the majority of people in a large region of Asia. Therefore, it is crucial that we protect these sources of water and prevent the pollution of these waters. 

WILDLIFE PROTECTION

Protection of the animals is another topic I would like to address. A few years ago, it was considered fashionable to wear the skins of tigers and leopards as decoration, but because of instructions from His Holiness the Dalai Lama, the number of Tibetans who wear animal skins has significantly decreased. Unless they are forced to wear skins, there is no longer much interest in this. This is a great help in preventing the extinction of animals such as tigers and some leopard species in Asia. 

Vegetarianism is also relevant here. Even if we cannot completely become vegetarian, it is very important that we at least think about eating meat in connection with the environment. When we have to raise so many animals for human consumption, a lot of natural resources must be used to feed the animals and this has a direct impact on the environment as well. 

WASTE MANAGEMENT

There is a movement taking place regarding waste management. It was discovered that, up until now, the monasteries have not had much training or background in waste management. Training sessions and demonstrations are now taking place, starting within the monasteries and then going public. The plan is for these mediations to occur in Tibet and then travel to the larger Himalayan region. From there, all Buddhists should try to become examples of good waste management. 

ADDRESSING CLIMATE CHANGE

The fifth point is climate change. We are discovering that there is a very serious crisis going on in the world as a whole and it is adversely affecting the Himalayan region in particular. I am told that the change in climate is happening more swiftly and intensely in the Himalayan region, some say perhaps five times faster. So therefore, the effects of climate change are dramatically affecting people from all over the world. 

I have heard that the UN is planning some bold moves, following our lead. In our own individual efforts, it is also important for us to try and follow these examples in any way we can. We always say, “May all beings have happiness and the causes of happiness.” Now when it comes time for us to take responsibility for that, we can find out whether we are truly uttering these prayers from our hearts and actually putting this into action or whether it is just words we murmur through our mouths. We have this chance to do something for the happiness of sentient beings. We should try to work on that.

This morning I have a little bit of a headache, so maybe I will start with some questions and see what happens.

RECEIVING BLESSINGS THROUGH MEDIATED SOURCES

Q: “In listening to His Holiness’s teachings on CDs and DVDs, has the lung [Tibetan, meaning oral transmission] been received and have the practice instructions been received, or not?

A: [HHK]: And also the empowerment? 

Today, for instance, I am talking to you, giving instructions, a lung, and so forth. Maybe this talk is also available on the internet and many people will tune in. 

Now, the question is, when a teacher is instructing and students are listening, the teacher has the intention of explaining a particular teaching in a particular place, whether or not the student can be seen. There is a purpose, a deliberate intention on both sides. In that case, it could be that the transmission is received, because the teacher intends to instruct these students and the students are taking part in the teaching, whether the teacher sees the students or not. 

But if that is not the situation, if people just happen to listen, I do not know whether or not they receive the transmission. CD’s and DVD’s were not there in the Buddha’s time, so I cannot say exactly how this would work. But I think that if there are deliberate intentions, then for some individuals, the transmission may be received through video and other mediums like that.

On the other hand, I do not believe this works in situations where a lama confers a lung without knowing who is receiving it, or when a lama gives a lung to students who are not aware of receiving it. One does not know who is getting and who is giving. The lama should know that people are receiving the lung, and the people should know that they are being given a lung. There must be some kind of connection. Otherwise, it does not seem to work. 

Looking at the questioner, he seems to have some doubt whether it is possible. If there is any doubt, then usually it does not happen.

THE ORIGIN OF FEAR

Q. His Holiness, how does Buddhism explain fear? Where does it come from, how does it grow in our mind, and how can we stop this? 

A: Sometimes, we are attached to negative or harmful things and we cannot give them up. Ultimately, we come to view the five aggregates as the self. Each of them is not the self, but we believe that all of them put together form “I” or the self. Consequently, we take this aggregated self as something real and solid. Because of this, we develop a fear that this entity which I call “myself”, these aggregates, is something that I might lose, something to which bad things may happen. This is how fear develops within us. 

The true source of fear is this: the clinging to self, to identity. Because I see self as something separate, something whole, something that is solid and independent, therefore, I fear losing that independent self; I fear being sick, I fear something bad happening to “me”. This is the true source of all fear. 

Now, if you can look deeply, you will see that these aggregates do not exist like that; they are not something independent, not something totally solid or one. They are like an illusion, and the more you can see them as an illusion, as interdependently arising, then you begin to see that there is little need for fear. If, for instance, we see ourselves, the aggregates, as a reflection of the moon in the water, the reflection of the moon in the water does not get damaged, no matter what you do. You can beat it, you can do whatever, yet nothing is lost, nothing is destroyed. So therefore, when you better understand interdependence and dependent origination - when you experience it deeply - then these fears diminish. 

The essential point that we must clearly understand is cause and effect. The remedy to fear is seeing things as they actually are. For instance, when I was a young child, I feared thunder and lightning. However, once I was able to understand how these occur - many different things coming together, such as summertime, clouds, etc. – I did not need to be afraid anymore. 

This shows that the more you understand causes and conditions, how things really are, the less reason there is to have fear. 

PURPOSE SHOULD OVERSHADOW NEGATIVE EXPERIENCES

Q: How do I deal with the negativity I’ve experienced in my mind due to conditions in India? Physical discomfort causes mental unhappiness. I am no sooner here than I want to go back home to my comfortable existence. This attachment to comfort, cleanliness, non-pollution and no crowds, noise, etc, etc, makes me feel like I am punishing myself and making myself suffer by coming to India, and especially to Bodh Gaya. So much back pain, stomach troubles, headaches, etc, etc.... It used to be a great adventure to come to India, but now, the negativity it brings up far outweighs the positive mind state I seek. What should I do?

A: I have already told you that you are fortunate to have the opportunity to come to Bihar. Probably, none of you has come here for a picnic.

If you came here for a picnic, maybe it is not the right place to come. But you all came for another purpose, a spiritual purpose. Your primary purpose should be to discover a spiritual experience. These things that come up along the way, like colds and stomach trouble, are all part of the journey, part of the experience. For example, when you are traveling somewhere, you must go through the hassle of taking airplanes, trains, cars; there are many things you go through which are part of the journey, but do not constitute the main purpose. The main purpose of this journey is not about getting a headache or stomachache, but rather to obtain the mind training instructions through these experiences. Therefore, this is what we have to understand in order to work on the spiritual experience. If anybody came here for a picnic, they better look more carefully at the tour guide. 

When I came to Bodh Gaya, I also struggled with a little bit of fear. I was worried that I might get sick. Generally, I have many attendants and plenty of good food. That is not the case here, though. However, I do not worry much because there are so many things for me to do here. I have to teach, among many other things. Therefore, when you are busy with things like that, you generally forget to worry about what might happen and what might not happen. Sometimes I even wish that I would become sick, because then I would feel like I am really here; I would truly feel the signs of being in Bihar. But it does not often happen. 

I feel that when your mind is happy, in a joyful state, then even the discomforts you experience can sometimes become like an ornament, not causing you much suffering. But this does not mean to say that you should get sick. You should not get sick, so please be careful. Here in Bihar, in India, it is not the same as in your countries, so you have to be careful in how you eat, drink and act. You must take care of your health. 

COMTEMPLATE THE REASONS TO BE COMPASSIONATE

Q: Is it really possible to become compassionate by simply deciding to be?

A: You can test yourself to see whether or not it works. 

It is, indeed, important to make the decision to be compassionate. However, prior to that decision you must contemplate the reason for this resolve. Why must you be compassionate? When you understand the reasons, then the seeds of compassion can take root and begin to grow in your mind. Only then do you have the choice to make the decision to be compassionate. Being compassionate is not like working, where you decide to do something and then you go ahead and do it. It is not something that is external to us. Rather, it is something that we give rise to or cultivate internally. Therefore, progressive training is required. For instance, once you have gone through preliminary practices and preparations, then the seeds of compassion have taken root. Only then, when you encounter a situation where compassion is needed, will you be able to give rise to compassion spontaneously, without deliberately making the decision to do so. It becomes innate. Your practices, contemplations and cultivation of compassion during normal times allow this spontaneous rise of compassion to be possible.

BUDDHADHARMA IS TO PURIFY THE MIND 

Q. What exactly is ‘transforming emotions’ in Vajrayana? For example, how do we do it in the Chenrezig sadhana and practice?

A: Buddhadharma is for clearing all of the impurities from the mind. Therefore, all Dharma can be seen as a direct antidote for negative emotions and kleshas. Different teachings and methods target different emotions. The main focus of a practice might address attachment, ignorance, aversion, or anger. This depends on people’s needs and their individual stage of practice. 

Generally speaking, there are three ways of dealing with the mind. For beginners, we try to evade the kleshas or mind-poisons. We avoid involvement with them; we run away. That is the first stage. Second is to actually confront these emotions. We challenge them and work directly with them, with the intention of ridding ourselves of these negative emotions. The third stage is where wisdom illuminates with much more clarity and strength. Here, our wisdom and skillful means are more mature and our mental power becomes stronger. At this stage, we develop the skills to view these kleshas as friends, not as enemies. By befriending negative emotions, we can skillfully use them to gain insight into the true nature of mind. By applying our awareness, we can see that the nature of these kleshas is no different from the true nature of our mind. Therefore, there are different levels. You must work on it step-by-step as your mental strength develops. 

HOW TO DEAL WITH ATTACHMENT IN RELATIONSHIPS

Yesterday, we talked about working with attachment, anger, and other kinds of negative emotions. Today, I will touch on that a bit more and maybe this question can become the subject of my teaching this morning. 

Yesterday, when I talked about attachment, I said that it has a quality which can be described as holding on strongly, or clinging, to something. That is because attachment has that aspect which says, “This is something very nice and I alone must have it. Nobody else should have it. It should be completely mine.” That is what naturally comes with attachment. 

I will give an example. Imagine there is a couple who is in love. One day the husband is seen talking to another lady, one more beautiful than his wife. What does the wife think? Even if she does not say anything, she feels a certain jealousy. That is attachment. 

Attachment is something in which I and me are most important. “It is for me. It is mine. I own this.” Attachment is closed. It doesn’t tolerate freedom or space. Love, on the other hand, is not like that. It is not about want and ownership. Love is generous, wanting joy and happiness for others. If the one you love wants something, you support it, and try to help them obtain it. However, one spouse may take ownership of the other and believe that their husband or wife should do whatever they want them to do. They feel their partner should speak and act in accordance with their ways. That is attachment, because it is about ME and being under MY control. 

Of course, when people get married, there is a sense of ‘mine’, of togetherness and belonging. You want to give him or her everything you own, so you go about making sure that everything you have is owned by both. If there is craving, though, it is very difficult to have a happy life together because each is only thinking of ‘me’, what I want and what I own. No one is offering space and freedom to the other. Love entails freedom, giving and openness within that sense of belonging. If you do not always think from your own perspective and do not try to control and possess the other person, but rather do your best to think from the other’s perspective, then things will eventually improve. 

PACIFYING ANGER AND AGGRESSION

Aggression is essentially anger. When you are experiencing anger or aggression, it is expressed clearly in your face and your body language. Your demeanor becomes very rough. It is not difficult to recognize anger and aggression when it arises. However, to work with it, to find antidotes to it, you must rely on patience. Sometimes you might feel that someone has mistreated you or incited you to become angry. Therefore, you think that you have a right to be angry. You feel that you have reason to react in this way. When you have that mentality, it becomes very difficult to deal with aggression. You find it justifiable and necessary to react in an aggressive, angry way. 

There are, of course, many different ways of dealing with this. One effective way is to work directly with the emotion through your own understanding of why it is harmful to be aggressive. You can apply reasoning, questioning the source and nature of your anger. Another method is to recollect certain words or teachers that are inspiring to you. For example, if you have a genuine master or lama, you can think of him or her when you become angry. You may recollect your lama telling you not to become so angry. Also, you may recollect certain teachings or books that were very impressive or inspiring for you. These can help your anger subside.

The third method you can try for pacifying anger is to divert your attention from the one, particular incident that angers you. We often focus solely on one point, on the one personal incident that brought us to this feeling of aggression. We concentrate our mind completely on that. As we maintain focus on this incident, our anger continues to become stronger until we feel we must do something, we must act on our anger. 

So instead of focusing on one incident, you should divert your mind, shift your attention, even to other things that make you angry. Through this, you will see that your anger can be towards many things, even yourself. When you refocus to the many things about which you are angry, then your anger becomes diminished - because it is not solid. If you are not focused on one thing, if you recognize there are many things that incite anger in you, perhaps you will recognize that you do not need to be so angry about any one thing. I find this method to be particularly helpful. 

Once, there was a shepherd who had many sheep to look after. However, these sheep were quite unmanageable. He had to milk them, but instead of behaving for him, they were running and jumping around. It was very difficult for him and he became very angry. So he hit one of the sheep. Upon this, all of the other sheep became even more unruly. He proceeded to hit many sheep. After he had beaten fifty or sixty sheep, he became exhausted and a little bit angry with himself. Then he started to laugh at himself and surrendered his anger towards the sheep. If he had had only one or two sheep maybe he would have beaten them to death, but because there were so many sheep to focus on, he could not continue to be angry. So therefore, if we can divert our anger to many things or many areas, we have a better chance of letting go.

USING RELATIVE TRUTH TO ARRIVE AT OUR ULTIMATE NATURE 

Q. How can we understand the ultimate nature if we only have the tool of relative reality? 

A: You do have to understand ultimate truth through relative truth—otherwise there is no basis for understanding ultimate truth. When we talk about the ultimate nature of things, it has to be understood through the nature of interdependence. Everything is interdependent. For instance, when you think of something short, it is relative to something long. One object is shorter than the other object. If you say something is long, then there must be something shorter. 

In the same way, we say East because there is a West and North because there is a South. There is nothing that can be established that is not relative to or based on something else. Therefore, everything is interdependent. For instance, we might say, “This is a cup” or “This is a vase”. We imagine that cup or vase is there on its own. But unless we make the designation that there is a vase, the vase does not exist. We must first say, “This is a vase because a vase has these certain characteristics”. The many attributes that designate the object is a vase are contributed by our mind. When we put water in the vase, then it becomes a water container. When we put tea in the cup, it becomes a tea cup. It was not a tea cup or water vase beforehand; these are dependently arising, dependently designated. 

When we talk about emptiness, we are talking about interdependence, dependently arising, dependently designated. There is nothing that exists on its own, nothing that exists independently without many contributions and designations coming together. Without dependent origination, therefore, the nature of all things is emptiness. 

When we talk about emptiness, is has to be based on an understanding of the relativity of all things. Looking at ‘the reflection of the moon on water’, we can see that there is nothing there. Even that is dependently arisen, dependent on the existence of the moon and the water, on the ability of water to reflect. All of these things must come together to enable us to see the reflection of the moon on the water. That is emptiness. Emptiness and interdependence are inseparable. Everything is dependently arising; nothing exists on its own. Therefore, the nature of everything is emptiness. And because everything is emptiness and everything is interdependent, then everything is possible. 

We believe that everything is as it appears, as we see it, but it is not like that. When we think about poisonous plants, they are viewed as very negative because they can kill us if we eat them. However, if another animal eats these same plants, it will not die. It is not poisonous to the animal. So is that poison, that “poison-ness”, really existent on its own? If it did exist on its own, then it would kill everything. 

As it is, nothing exists on its own. It is all interdependent. It is all dependently arising. Ultimately, it is all emptiness. To understand ultimate truth, we must understand the nature of relative truth. They are inseparable. If we think of ultimate and relative truth as two separate things, then that gives rise to nihilism. We tend to think of ultimate truth as ‘something out there’. However, that is not the case. This togetherness and inseparability, this notion that things are, by nature, empty, is actually quite wonderful. Because everything arises interdependently, anything is possible. This is the most essential and profound view of Buddhadharma or emptiness.

Session: 1/13 PM Session

Notation: The ‘[HHK]’ at the beginning of a paragraph indicates that it is His Holiness the Karmapa’s own words in English.

Today we will continue with the questions and answers. If I talk on one point for a long time, you may just get bored. 

There are many questions, so we have picked some of the more interesting ones.

AN EXPLANATION OF REINCARNATION USING BUDDHIST LOGIC

The first question we have selected is:

Q: How do you explain reincarnation to people who are completely unfamiliar with Buddhist logic, teachings or concepts?

A: When we talk about reincarnation, rebirth, or afterlife, we observe one thing that is common to most people, regardless of what their particular religious or philosophical beliefs may be. We strongly feel that when someone dies, they are still present in some way. We do not believe that they are completely separated from us. If we allowed ourselves to think that we were forever separated from the ones we love, never to meet again, that would bring too much suffering. This feeling is universal. Many people hold this belief, no matter what background or culture they are from. That is the first point.

Secondly, in this world, new things are continuously being discovered, some of which were once believed to be impossible. Through research or other methods, we sometimes find that that which we had doubted in the past is actually possible. We can judge the situation of life after death in the same way. It is practical, and perhaps healthy, to have doubts about it, but it is not possible to completely dismiss this notion.

Thirdly, there are many people who remember, or think they remember, their past lives. This is not only something that happens in Buddhist countries or among the people who believe in an afterlife. Different types of people from various countries claim to have had this experience. The remembering of past lives is something people cannot totally explain. Therefore, we could put this in the category of doubtful occurrences as well. 

So, if we view this notion from the Buddhist point of view, then the logic is as follows. Take the example of a baby who has just been born. This baby breathes and is aware and conscious. The breath, the body, and the consciousness of the baby have manifested due to certain causes and conditions. From the Buddhist point of view, things come into existence through the continuity of previous causes and conditions. In addition, these causes and conditions must be of the same quality and nature. That is, things can only be produced by a cause of the same nature that previously existed. Therefore, the consciousness of the baby has to be caused by another consciousness that previously existed. That is the Buddhist view of the continuity of consciousness. 

Consciousness, by nature, is aware, clear, and luminous. We all individually experience the mind’s capability to be aware of things. The cause of it cannot be matter because consciousness itself is not matter. If that were the case, then all of the materials we see now might become consciousness one day! That would be impossible.

In other words, something that is awareness or consciousness cannot be caused by matter. It has to be caused by non-matter. Therefore, consciousness has to be caused by a similar cause and condition, which has to be another consciousness.

It is a general aspect of Buddhist logic to prove the existence of a previous consciousness such that the idea of reincarnation is truthful. There are many different approaches to this reasoning, but this is the main one in Buddhist logic. This approach utilizes reasoning to validate reincarnation. The major difficulty encountered by many people is that it is very hard to directly experience this, especially in the twenty-first century. People think they have to see things in order to believe it. Nevertheless, there are ways, like meditation, that can be used to experience it directly. It was recorded in the sutra that when one enters a deeper meditative state in which the gross consciousness has subsided and a more subtle consciousness has been uncovered, one can recollect one’s previous lives. Of course, there are many other methods used to achieve this, like hypnosis.

GIVING AND RECEIVING

Q: Your Holiness, please could you explain the meaning of the antidote giving victory to others and could you please give an example? 

A: Here, there are two things. One is actually giving victory to others, and the other involves mind training: you allow your mind to give victory to others. For instance, when we perform the Tonglen (giving and receiving) practice in our meditation, it is a meditative experience. We take on all of the negativity of others, receiving it as a dark cloud of pollution. We take this in on ourselves. Then we give freely to all sentient beings our positive actions, good health, and all of the beneficial things that we possess. This is a form of mind training.

Some people fear that practicing Tonglen with those who are sick - maybe those with a cold or a headache - will in turn make themselves sick. They fear the sickness will transfer to their own bodies. However, Tonglen is not about getting sick. It is done to transform our way of experiencing the world; it is a training that is meant to change our mind. 

One way of doing the receiving aspect of the Tonglen practice is to visualize your self-cherishing is as a burning lamp in your heart. The self-cherish here refers to that you place your own desires above all, do not care for others, and instead insult them in order to raise yourself up so that you can be superior. Taking care of yourself is not the error. The mistake is when you neglect or belittle the interest of others. This is the self-cherishing we talk about here. So in this particular way of Tonglen practice, you breathe in the problems, sufferings, and negative experiences of others in the form of a dark smoky cloud, and let that enter into you. That dark smoky cloud then extinguishes the lamp of your own self-cherishing, your selfishness. By doing this over and over again, little by little a shift starts to happen in your mind. That is the main purpose of the practice: to change your mind, to transform your attitude and your way of experiencing the world. Tonglen is not about directly experiencing everyone’s problems. Otherwise, Buddha Shakyamuni would be sick all the time. He would need a truck-load of tissue paper and Sariputta and Moggallana would be constantly busy supplying it for him. That would be too much. It is not like that. 

When you practice the giving aspect of the Tonglen, there is also an important point to be noted. You do not offer something that you do not intend to give. If you were to give something that you did not mean to offer, then it would not be given; it would be stolen, robbed, or lost. But Tonglen is not like that. You give what you want to give. And when you do this, you do not lose it; you get something out of it. For instance, say you give a very nice gift to somebody, something that you really want to give to them. Once you present it, you do not feel lost, but rather happy, satisfied that you could give the person what you wanted to give to them. In the end, there is something left within us, a satisfaction, a joy, a certain gratification. So even though you have relinquished this nice thing to someone else, you obtain a similar type of satisfaction and joy in yourself, too. In this way, when you practice Tonglen, it is not that you have lost something. When you give all of your merits, all of your positive deeds, it is not that there is nothing positive left in you. In fact, you never actually lose anything. Tonglen practice is simply about training the mind.

Now if we actually practice this in our lives, then we must clearly understand it. It is not that we must always give victory or benefits to others and take on defeats or loss. We have to see; we have to examine the time, place and situation. For example, many people give such things as their kidneys. Even though some people have only one kidney, most have two. It is, of course, good to have two kidneys. However, if someone has lost function in both kidneys, and you are in a position to give them one of yours, you may choose to do so. Giving such a lifesaving gift without any regret will bring you joy. You do not feel that you have lost a kidney, but rather that you have been able to use your kidney in a positive way. That is very satisfying. On the other hand, if you just give without a purpose, then it is not beneficial. 

Another instance of giving victory to others involves two people who both want the same thing. Imagine that you are vying for a position with another person. If you truly believe that the job would be positive for and helpful to this other person, then you might turn down the position so that the other person may have it. That is also very beneficial because you have given it to the other person. It is not that you have lost it, because you have given it away freely. You have given the benefit to the other person. It is a gift, a form of generosity. 

However, you shall act according to your level of mind. It’s not that “I am practicing Tonglen, so I have to give it, even if I don’t want to.” It is beneficial to give only if you are convinced that you are able and willing to do so without regret and that this gift will be useful. However, if you feel you will only have regret, then you should not give it. Giving only because you feel you are supposed to is not right. It is almost like doing positive things simply to avoid going to hell. 

The motivational factor should be to benefit other people. If the act is beneficial, and if you are prepared to make that sacrifice (knowing that your level of experience and practice have prepared you for this), then only under these circumstances should you perform this practice. It is not only about you giving all of the benefit and victory to others and taking in all of the losses and suffering. It has to be based on the timing, the need, and the level of your own practice. 

MINDFULNESS AS AN ANTIDOTE TO STRESS

Q: How can it be possible to live happily in a busy city with millions of people without becoming lonely?

[HHK] New York.

Q (continued): The trees are sad; the water is full of chemicals, and the air seems dead. People do not talk to each other and I am afraid. What can we do? What can I do?

A: When you are in New York, you do not need to look at the calendar to figure out if it is Saturday or Sunday because people’s behavior will inform you. On Saturday and Sunday, people stop and talk to each other when they walk. The atmosphere is much more leisurely. But on weekdays, they just hurry about, not talking to anybody. People are just too rushed to engage in any sort of unhurried activity. 

I think that our lives have become very fast-paced. Before, there was no advanced technology. Then came trains, cars, airplanes, etc. and life, in turn, became much faster. It has, in fact, become so fast, so advanced, that we just spend our time catching up. Technology is making life so rapid that everything becomes immediate. It is difficult. It seems that as soon as you start a journey, you have arrived. When I traveled to America this year, I arrived before my mind was totally prepared to be there. The first stop of my American trip was New York. We were staying on the top of a building that was many stories high. You could not see the ground. It was a funny feeling. 

Therefore, I think the most important thing here is what I previously discussed: you must try to give your mind some rest, some relaxation. Of course, you have to work, like everybody else. You might question why it is that you have to work. The work provides you with livelihood; it allows you to live. Since you need to work, it is essential to keep your mind relaxed while you are working just as the meditation instructions I mentioned before. If you know how to let your mind rest, then no matter how busy you are with body or speech you will be able to cope with it. 

Take myself as an example. When I look at my own life, I see that I am usually quite busy. I don’t have to run around, but I have many things to do. But because I maintain a certain peace of mind, even if I am busy with my body and speech, my mind sustains the lead. Therefore, it lessens the pressures I feel. The responsibility is outside; it is external. The mind, resting in a peaceful state, provides ease to our day. In other words, when our mind is very peaceful and pliable, it will be able to react at any times or catch up at any circumstances.

Let me illustrate this point by another example. Take a man and a horse racing. The horse is definitely faster than the man. Because the horse moves more swiftly, it can run a little bit and then rest, run a little bit and then rest, and slowly the man catches up. Your pliable mind is like that horse. When your mind becomes more pliable, or becomes more aware, maybe through meditation practices, you can always be the lead, always surpass all business and responsibilities.

Therefore, the busy activities of the body and speech are less likely to stress you, and you can always find a space inside of you. If you have that relaxed and pliable mind, just like the all-surpassingly fast horse, then it will free you from the strains of pressures. 

We usually are very busy in our daily life. However, no matter how busy I am, I often recollect what the Buddha said: you need to have mindfulness and awareness. It is really important! So what is mindfulness or awareness? It is as if you are looking from above, seeing a clear picture of what is going on around you. When that awareness is present, then you will not be drowned or overwhelmed by those activities. When you possess this mindfulness, you feel that you are in charge. Things become much clearer and less stressful. 

Here I will give another example to make it even clearer. For instance, if somebody falls in water and becomes completely overwhelmed and frightened, then that person can drown. But if that person can retain his awareness, meaning he can start to recollect - “Who am I? I am a person, who knows how to swim.” “Where am I? I am in water, but I don’t want to stay here. I need to be back to the land” etc. - that awareness dispels the overwhelming fear of the moment and then the person would start to swim to the land. Therefore, awareness is extremely important! 

ENTERING VAJRAYANA PRACTICE

Q: Can beginning Dharma practitioners do the Chenrezig puja immediately, or should they get some instructions first? If yes, which ones are necessary?

A: If you know someone who can instruct you in this practice, then that is fine. You can practice because you have received the instructions. You can ask for clarifications and things like that, so you can continue to practice and learn at the same time. For all Vajrayana practices, though, you must first get the empowerment. The empowerment is, in essence, an instruction; it is the teaching in itself. If you receive the instruction at the time of the empowerment, then you do not need an additional instruction. You can use that instruction. You can practice and meditate on that. However, if you did not grasp the meaning of the instructions from the empowerment, and you do not have anybody to instruct you, then it may not be useful to practice Vajrayana.

ACTING AS EXAMPLES OF LOVING KINDNESS

Q: The cause of attachment is the sense of self. The purpose of dharma practice is to benefit all beings. Correct? How can we deal with other people’s attachment in the work place? Very often, self-interests, attachment and conflicts co-exist. How can we deal with this situation? 

A: If we look to the Buddha, we will see that he has completely done away with kleshas. So therefore, when the Buddha goes into a crowd, by the power of his own state of mind - his Samadhi, his realization - everybody’s kleshas appear to be completely pacified. Nobody gets totally emotional or disturbed; no one directly experiences or feels disturbed emotions while in the presence of the Buddha. For great Shravakas or Arhats, this placation does not happen as frequently for them as they do not have as much power as the Buddha. Before going to the town, they usually make a strong aspiration that nobody who is around them feels disturbed, or experiences overwhelming emotions. Due to these aspirations, it is mostly expected that people who meet them do not get too much affected by their negative emotions. 

For most of us, when we go out, we try as much as possible to show our best. I have a friend who often tells me that he needs to be taller. I tell him that he is tall enough; he is as tall as me. But he replies, “No, no. I must be very tall, because when you’re tall, then people look at you. You’re more noticeable. You’re looking good.” Most of the time when we go out, we are concerned with our appearance. We try to make ourselves up so that people will be attracted to us. Sometimes people even become envious of us. We view that as the typical way of presenting ourselves. When we engage in this, however, it is difficult for the people we meet to break away from their kleshas because we are actually provoking them with our appearance. Therefore, I think it is very important that we try to present ourselves in such a way that loving-kindness or caring for others predominates. Then it is less likely that mental disturbances or negative emotions will arise in those around us. Sometimes we do not need to express how we actually feel. If we present ourselves in a positive and compassionate way, the people around us will feel less negativity. That is very important. 

For example, in Bihar, cleanliness is lacking and people do not have very good hygiene. So when you put your garbage in a trash can, it may have an effect on the people who see you do this. They may realize that this is something they should be doing also. So your own actions, your own examples, can sometimes influence others as well.

THE EFFECT OF BODY, SPEECH, AND MIND ON OUR APPEARANCE

Q: I have wondered why people look the way they do? Why are some blessed with beauty while others are not? What are the causes of our physical characteristics? Some people have small ears, and some have large ones, etc. I have never heard any explanations of this.

A: In Tibet, we say that those people with big ears have this characteristic because the teacher pulled their ears too much when they were young. Therefore, their ears became very big. According to the Chinese, the Buddha has big ears. So if you have this quality, you are supposed to be very grateful. 

These aspects of appearance also depend on your race. Different races have different characteristics. Environmental surroundings also play a role. And finally, it also has something to do with karma. Karma has three aspects: the karma of body, speech and mind. Your appearance has a lot to do with these three aspects of karma. It is said that usually if you do something good with your body and speech, then that creates the circumstances or conditions to have a better looking body. The positive deed of your body and speech result in a positive appearance of you. For instance, you may wonder why Chenrezig or Avalokiteshvara is always smiling. It is not only that Avalokiteshvara has a very positive mind, but also that he has committed many positive deeds with his body and speech. Therefore, it is not only that your mind has to maintain a positive state, but your body and speech must create positive deeds as well. It is very important. For instance, it is said that usually I do not smile much; my expression tends to be more sober. I am actually a little worried about what kind of appearance I will have in the future. But I think I have a positive mind. So I hope it will be ok.

EARTH AS THE BUDDHA’S WITNESS

Q: What is meant by the Buddha when he said that the earth was the witness of his enlightenment?

A: Buddha said that the earth is the basis of all the beings, moving or unmoving. Therefore, the earth has no preference. It views all phenomena as completely equal, and is thus like a mother to all. So one reason why it is taken as the witness is because it holds no bias. Secondly, all of the practices and positive deeds that the Buddha accomplished were done on the earth. Therefore, the earth was a witness to those.

Generally, there is no need to have a witness. But the Buddha declared the earth as his witness to make these qualities of the earth clear. When he touched the earth after saying this, the earth shook in six ways. 

PROVIDE OTHERS WITH WHAT YOU ASPIRE TO

Q: Half of the people at the Monlam are women. It is the 21st century now, and you have spoken so much about Tara and her promise to always be reborn as a woman. How can you hand out such a sutra as the Sutra of Dharani that Thoroughly Liberates from All Sufferings and Obscurations? This states that whenever people who venerate Durgati-shodhana-raja are born, they will have a male body. Some of us do not ever want a male rebirth. Please can you explain?

A: Tara made this kind of aspiration is because of the needs of beings, and thus her such aspiration becomes a benefit to beings. Therefore, the main definition of aspiration is “to provide others with what you aspire to”. Then why is there such an aspiration of “to be reborn with a male body” in many sutras? It is because of the social condition under which those sutras were written. In ancient India, the female’s social status was very low. Therefore many females did not want to be females, and they would then make such an aspiration as that “May I be reborn as a male.”

Of course, for Tara, she made a different aspiration that she wanted to continuously benefit beings life after life, in a form of a female not a male. This is due to her special aspiration, and she knows the importance of the equality between males and females. Particularly, she is aware of the suffering of women and that it is of no benefits when the inequality between males and females becomes prominent. Therefore she aspires to benefit beings in a female body until she reaches enlightenment. 

Over all, this illustrates a great point here that making aspirations is very important. At the same time, one should make aspirations that can actually benefit beings. Naturally, different social backgrounds will stimulate different aspirations. Therefore, you do not necessarily aspire to be reborn as a male, nor should you be like Tara to always be reborn as a female. 

Judging from the statement of this question, it seems to me that the questioner wishes to be reborn as a female but is troubled by the “to be reborn as a male” appeared in many sutras. What is avowed in a prayer is not something that automatically must be the standard Buddhist way of thinking. What you pray for is what you aspire to. It is not as if whatever is found in a Buddhist prayer necessarily constitutes the Buddhist view. This has to be very clearly understood. You can pray for whatever you aspire to. For instance, although those words are written in the Dharani Sutra, you need not to worry about that. It really does not matter. When reciting such sutras, you can still recite this aspiration as it is written, but in your mind you make a different aspiration that you want to be reborn as a female just like Tara did. 

On the other hand, even when being inspired by Tara or practicing the sadhana of Tara, it does not mean that you shall benefit females as Tara did, or you shall do things simply because Tara had done the same. This is not like that. You should be proactive and enthusiastic in your own right. And if you can really feel that you can better benefit females by being reborn as a female, only then such aspiration of yours can really be accomplished!

17th Gyalwang Karmapa's Teachings -- “Living The Dharma”

English Translator: Ringu Tulku Rinpoche
Place: Tergar Monastery, Bodh Gaya, India
Period: 1/12 ~ 1/14, 2009

Session: 1/14 AM Session

Notation: The ‘[HHK]’ at the beginning of a paragraph indicates that it is His Holiness the Karmapa’s own words in English.

[HHK]: Good morning. 

Since we do not have much time this morning and I am feeling a little ill, perhaps we will do the Lung - reading transmission for Ngondro Practice - in Tibetan only. First, I will answer some of the questions and then we will do the refuge ceremony. 

MEANING OF “KARMAPA KHYENO”

Q: What is the profound meaning of reciting “Karmapa Khyeno”?

A: The meaning of “Karma” is action or activity, and “Karmapa” means the one who does the activity. The activity here refers to the activity to benefit beings, and that is the main concern of the Buddhas in the ten directions and of the three times. 

As to the origin of this title, it comes from a pure vision that the first Karmapa, Dusum Khyenpa, had when he was sixteen years old. As he first took the monastic vow, he had a vision that all of the Buddhas, Bodhisattvas, and the 100,000 Dakinis made a black hat out of their hair, and then offered it to him to wear. He was then consecrated or enthroned as the doer, the one who does the activities of all the Buddhas and Bodhisattvas. It was at that time that Dusum Khyenpa received the title “Karmapa”. 

Additionally, the name “Karmapa” does not necessarily refer to one particular individual. It can also be a general name for all Dorje Lopons – the Vajra Masters, or Vajra Acharyas - who do the activities of the Buddha. Therefore, it can be regarded as the general name for all great and genuine lamas. It is acceptable to call every lama “Karmapa”.

Buddha once said, “When the Dharma is nearing extinction, I myself will come as Vajra Masters or Vajra Acharyas, and then do the activity of the Buddha.” What is the activity of the Buddha? It is to bring out the Buddha nature in people – the side of them that is positive, white, or light. To bring that out is to do the activity of the Buddhas. So therefore, when we talk about the “Karmapa” or say “Karmapa Khyeno”, it is also generally to bring out the positive action of the Buddhas in all sentient beings. 

Finally, in “Karmapa Khyeno”, “Khyeno” means “please think of me”. With this, we remember the lama again and again, constantly keeping in mind the positive qualities of the lama and praying to him or her. Milarepa once said, “When I am in a crowd, I call for my lama from my heart.” In the same way, you can evoke the lama, holding him or her in your heart. It is not necessary to say it aloud. But if you want to say it aloud, there is also nothing wrong with that.

STATE OF MIND AT THE TIME OF DEATH IS IMPORTANT

Q: Could His Holiness please give some advice for supporting a non-Buddhist as they come close to death, especially if it’s your parent?

A: Whether one has entered into Buddhist practice or not, everybody has the opportunity to be reborn in a pure or positive realm. They do not necessarily have to be practicing Buddhism to have a positive life next time. The most important thing is what circumstances or what state of the mind the person who is dying has at the time of death. That is very important. If we can create the circumstances for the person to have a positive state of mind as they are dying, I think that will be very helpful. Because even people has not had the opportunity to do many positive things throughout their life, if they have a positive state of mind at the time of death, that could directly influence their next life. Therefore, it is very important to create the situation or atmosphere that will evoke a positive state of mind in the one who is dying.

There is a story that relates to this. Once there was a man who had been a butcher all his life. Because of this, he had killed many beings. At his time of death he met a Bhikshu, and this monk told him about the Buddha. He felt such devotion and inspiration that he died with one hand doing homage prostrations. Then, sometime after he died, all of his family members had a dream. They all dreamt that the butcher came to them and said, “I am being reborn as a piglet at our neighbor’s home. You will immediately recognize me when you go because one of my feet is a human hand.” When they went to the neighbor’s and looked, they actually found a small pig with one human hand. Therefore, they bought it and took the small pig to the monastery to save its life. This is not just a story; it is a fact. I even saw the photo of the small pig. So therefore, one’s state of mind at the time of death is very important.

Q: Everything we know in the West is questionable. Please give us a simple message of hope to take home and share. What is your view on the highly-prophesied shift of consciousness reported to be in 2012? 

A: When I talk about refuge, I can then incorporate the first part of the question, the message of hope. In regards to the second part, it is not impossible for people’s minds to make a shift. I believe there is a possibility of that happening. 

LUNG FOR SHORT NGONDRO PRACTICE

Now we will leave the questions there and do the reading transmission, the Lung, for the ngondro, or preliminary practices, which I have composed.

This was created especially for foreigners, the non-Tibetans. It is also for myself, though. The year before last, I was asked to give a teaching on ngondro. To finish teaching traditional ngondro in three days was not possible; it was even not possible to read through it in that short a time. So this version is also for me. 

(HHK gives the reading transmission of the short ngondro practice.)

I understand that many of you are starting to do the ngondro practice. Maybe in the afternoon I can give a brief teaching on this in a concise way, especially the Vajrasattva practice and Guru Yoga. Last time when I taught Guru Yoga, I did not allow any recordings to be made, so this time maybe I can say something which you can also put on record. 

REFUGE

Now I will perform the refuge ceremony. Taking refuge means that we find a source of refuge, a support. For example, when we have parents who love us very much, we are encouraged; we gain hope and assurance. Thus, refuge provides hope, assurance, and courage. Today, the people of the world are experiencing many crises, including the economic crisis. They have many different problems that trigger a loss of hope, and lack complete confidence in all things. They struggle to find something they can depend on. Therefore, by taking refuge, by finding a support, maybe we can generate a new hope and confidence.

When we were very young and undesirable things happened to us – such as being frightened by something – we sought refuge by spontaneously calling Mother or Ma. We ran towards our mother. In the same way, when we face the sufferings or difficulties of samsara, when the problems of the world loom over us, we need to find some kind of protection or refuge. If we cannot discover something outside ourselves, then we must find something inside, a spiritual refuge, something that will give us inner protection and inner strength.

FINDING REFUGE WITHIN ONESELF

There is a story that relates to this. Once there was a man who was a good lama. He worked very hard, accomplishing positive things. He had many students, and numerous people came to see him. However, some of the other monks who were his friends told him, “What you are doing is not good. You are causing a great deal of trouble for yourself. Now that you have so many students and so many centers, you will be burdened with many questions. Every trouble they have, they will bring up to you. You will never be left in peace. So actually, you are creating a very bad situation for yourself.”

The lama thought for a while, and then replied, “If that happens, it is not a problem. I can climb up Mount Everest and disappear and then nobody will find me.” His friends said, “No, no, that’s not possible. There are mountaineers, and they will find you. They will talk about the lama they saw, and soon everybody will know about it. They will all come there, and again they will bother you”.

Then the lama thought and responded, “In that case maybe I can go to the moon, and nobody will find me.” And the monks said, “No, there are still people who go to the moon, like the American astronauts who went there. Besides, you will become even more famous if you go to the moon, and even more people will approach you. So that is not a solution.”

Then the lama thought for a while and said, “Now I have found a way: I can say that the real lama is in your heart. Don’t ask me any questions. Ask the lama in your own heart.” 

We can view the Buddha’s teachings in a similar way. The Buddha Shakyamuni came and passed away 2500 years ago. Though this embodiment of wisdom and compassion no longer exists, we should not be worried or sad. His teachings and activities to benefit beings are still here; the people who genuinely understand and practice those teachings are here as well. Thus, we can see a continuing presence of those people who represent his body, speech, and mind today. 

However, just to have exposure to these teachings and the people who are still practicing and presenting them is not enough. We need to practice these teachings ourselves. We should rely on genuine lamas, get close to other practitioners, and apply the Buddha’s teachings accordingly. If you practice and study, there is no difference between that and actually meeting the Buddha. Therefore, if we can study the Dharma and apply it ourselves, we will find that protection, that confidence within ourselves.

THE THREE SOURCES OF REFUGE

Human beings have a highly developed brain with an advanced capacity. We can say there are three reasons why the human brain has developed so much. One reason why we are advanced is the transmission of experience from past generations. The second reason is that we do not simply copy what others needed in the past and remain there. We also use our own intellect and find our own new ways of doing things through our intelligence and wisdom. The third reason is that life is full of ups and downs, positive experiences and suffering. Because of this, we also need people: we need friends, companions with whom to share our joys and struggles. We support each other and we go forward. Because of these three reasons, the human brain and human life have become quite advanced. 

This is analogous to the three sources of refuge. We need the Buddhas to give us guidance on how to free ourselves from suffering and pain, and how to find lasting peace and happiness. Then there is the path, the teachings on how we can accomplish this while using our own understanding. Finally, there are the friends who we work with, those of us who support each other along the path, our companions or the Sangha. 

THE REFUGE CEREMONY

Now there is not much time left, so we will do the refuge ceremony. We have to think of Buddha as the guide, the teacher who gives us guidance. Then we must think of the Dharma as the path and the Sangha as the friends or companions who go with us. So please repeat the refuge prayer with me. Those who can kneel, please kneel. Those who cannot kneel, please just fold your hands together at your heart.

(HHK recites the refuge vow three times)

For those who took refuge vows, you have to try to observe those refuge vows. You all should know what to do and what not to do.

You all come from faraway places, from many different countries. When you go back home, you need to carry something back with you. So therefore, in the afternoon I will teach a little bit on ngondro so that you can continue practicing that. We will also do some meditation together. 

SPREAD THE JOY AND PEACE OF THE KAGYU MONLAM

We had asked people to bring stones from every country in the world, and had used them to build a stone stupa under the bodhi tree. During the Kagyu Monlam, we said prayers and blessed those stones. So now I would like to give each of you a stone from this stupa as a gift. As you bring the stones with you back to your country, the prayers and blessings carried by the stones can also spread to every corner of the world. In the same way, may the joy and peace of the Kagyu Monlam pervade the world. This is my aspiration. 

It is not that you will receive a stone from the country you are from. I will just give one stone to each of you. Maybe an American will get a stone from Iraq, or a Chinese will get a stone from Tibet. I just give the stones out, but I do not know where they come from.

Session: 1/14 PM Session

Notation: The ‘[HHK]’ at the beginning of a paragraph indicates that it is His Holiness the Karmapa’s own words in English.

PREPARATION FOR THE BODHISATTVA VOW

Some people have asked me to present the Bodhisattva Vow, so I will do that now. Since there are only a few people who have asked for the Upasaka Vow, the five precepts, that is something we can do this evening in a private audience. 

There are many different liturgies through which you do the Bodhisattva Vow. Among them, it seems the one that is in the Bodhicharyavatara is the easiest and the best. So, to receive the Bodhisattva Vow, first we have to generate bodhicitta. And to do that, we have to think and to understand the seven point instructions of the causes and conditions. For instance, you must understand that all sentient beings have been your mother, and, remembering the kindness she bestowed on you, be grateful for that. Or you can feel the equality of yourself and others, understanding that it is important to exchange the happiness you are experiencing with the suffering of others. Inspired by strong compassion, you aspire to work for the elimination of the suffering of all beings. And in order to do that, you must find a way to attain enlightenment. By thinking in this way, there are two steps to this process: the wish to eliminate the suffering of all beings, and then, for that reason, the need to first liberate yourself. It is very important to start with this kind of understanding and strong aspiration. 

As we think ‘for the benefit of all sentient beings, and the suffering of all sentient beings’, we also have to consider the container of sentient beings - this world. This world is the container in which all sentient beings live; it has the capacity to provide for their necessities in this world. Therefore, we need to be aware that the environment is essential, and we should acknowledge that we have been quite unaware of the destruction of the environment. For instance, we destroy the forests and other parts of the environment in a horrible way without any compassion or consideration. Therefore, the environment should also be an object of our compassion and concerns. We should have a clear understanding of things and know what we should and should not do. Motivated by this, we then wish to obtain enlightenment. That shall be the way that we generate bodhicitta and aspiration. 

Here we have talked about how to generate compassion for beings and the environment. Simply having this aspiration in and of itself is very good. However, in order to really obtain the Bodhisattva Vow, you need to put your aspirations into actions. You need to be empowered by the motivation that: “In order to accomplish this, I am willing to take practical actions.” You should make the vow that: “Until I obtain enlightenment, I will continue to perform the various activities of bodhisattvas, such as the practices of the six paramitas, etc.” This aspect of bodhicitta is what we call “action bodhicitta”.

Additionally, it is very important to understand that we have to make aspirations according to our level of mind strength, courage, and attainment. It is very good to generate bodhicitta and take the Bodhisattva Vow. This aspiration, by itself, contains a lot of merit. However, if you do not know how to work at your own level of strength, then it might not be as beneficial because you will feel you have to do something that you cannot do. 

By analogy, when we take the Bodhisattva Vow, we are inviting all sentient beings as our guests to enlightenment. So therefore, it is very important that we accomplish what we have promised to do. It will be quite disappointing if we regret that promise or we are not able to accomplish it, because then we are essentially deceiving people. Therefore, make your aspiration according to your own level and train on it step by step without giving up. Doing this is very important.

Generally, it is of great benefit to aspire to receive the Bodhisattva Vow. It is said in the sutra that the merit of generating bodhicitta, the aspiration to benefits beings, when given a form, will be so vast that it will pervade all space, especially, if you give rise to action bodhicitta. Then, even if you are not doing anything – if you are sleeping or completely distracted - that merit will still continuously increase.

This description of the benefit of arousing bodhicitta is not just words. There is a profound meaning to understand. When we say that “if the benefit of generating bodhicitta has a form, then it will pervade all space”, this is not merely words. The Buddha had told us in the sutra that wherever there is space, there are endless beings; wherever there are endless beings, there is limitless defilement; wherever there is limitless defilement, there is boundless suffering; wherever there is boundless suffering, there is the need for our kindness and compassion. Therefore, when we think of our bodhicitta in this way, we can then say that bodhicitta covers all of the places where there are sentient beings. If there are sentient beings wherever there is space, then we might start to feel that our bodhicitta is truly covering all space and reaching all sentient beings. 

In Tibet, for instance, in the 19th century and the beginning of the 20th century, most people did not know much about the different countries of the world. Maybe they had heard about America or some other big countries, but they didn’t even know about Russia. Sometimes when people talked about Russia, or Eluosi, it was something that turned into a prediction like, “In the future there will be some people coming called Eluosi, or the Russians, and they are so strange that they eat human beings.” They thought of it like a fairy tale or myth. They didn’t know any details about the countries of the world. But at the same time, they had this understanding that wherever there is space, there are sentient beings. Whoever sentient beings are, they need to be loved and to be free from suffering. Therefore, their compassion, bodhicitta, was also there for them. So even though they did not possess a detailed description of the various countries in the world, they cared for all beings and had this understanding of covering all sentient beings throughout space with a sense of compassion. 

With this, when you truly give rise to bodhicitta, you shall have all beings, the mother-like beings, in your heart. In this way, your love, compassion, and care will spontaneously pervade all space. Thus, we say that when you generate bodhicitta, the virtue and merit of that is boundless throughout space.

So maybe there is no more to be said. If we just talk, talk, talk, then our lives are just full of talking. So we should not talk too much; we should just do it. So let us do the Bodhisattva Vow.

BODHISATTVA VOW

Perhaps it is better for me to say it in English so that you understand more. However, I am not very well prepared, so it is better for me not to do it in English; otherwise, you might have difficulty understanding me at all. 

First we will do it in Tibetan because of my attachment to Tibetan. Those who can kneel please kneel. 

[HHK] Those who can’t kneel, then that’s OK.

Then join your palms together. Since we have done a lot of practice before, we assume that we have already accomplished the accumulation of positive deeds and merits, and are ready to receive the Bodhisattva Vow at this time.

[Karmapa recites the Bodhisattva Vow in Tibetan with the congregation repeating after him.]

When we complete the third repetition, those of you who want to take the vow, imagine that you have received it. For those who have just generated bodhicitta, you shall also feel that you have received it. Following that, we will go through the English text simply to clarify and strengthen it in you. Nonetheless, you will have obtained the Bodhisattva Vow at the end of the third repetition in Tibetan.

[Karmapa recites the Bodhisattva Vow in Tibetan for the third time, with the congregation repeating after him.]

You can sit down. Now again to clarify and strengthen that, we will go through it one time in English:

[HHK:] “Until I reach enlightenment’s essence, I go for refuge to the Buddhas, to the Dharma, and the assembly of bodhisattvas, too, I go for refuge.
Just as the sugatas of the past aroused the mind of bodhicitta, 
just as they followed step-by-step the training of the bodhisattvas, 
so, too, shall I, to benefit wanderers, arouse the mind of bodhicitta. 
So, too, shall I follow step-by-step, the bodhisattva’s training.”

[HHK:] OK, makes clear, I hope.

We have been very fortunate to obtain the bodhisattva’s attitude. So therefore, we must rejoice – it is as if we have received a most precious jewel or treasure. When we have such a valuable thing, then even when negativities or small problems occur or when negative emotions overtake us, it makes it easier to let them go. The small negativities still remain, but we have this most precious thing. So with that kind of understanding, we acknowledge the value and truly rejoice in the bodhicitta that we have generated. This is very important. It is a conviction that says, “Now I have got it; now I will do something concrete.” 

Now you can reflect on that and I will read the words on my own.

[Karmapa recites the liturgy in Tibetan.]

THE VAJRASATTVA PRACTICE

Now we will do something from the ngondro practice. We cannot discuss all of the ngondro practices, but we will do the Vajrasattva and then the Guru Yoga practices from this short book. This, my abbreviated sadhana of the four uncommon preliminaries, is based on the ngondro text composed by the 5th Sharmapa, Konchok Yenlak. This is a very old text. 

[Rinpoche reads from the English text as follows:] 
The Vajrasattva meditation and recitation practice, which purifies negativities and obscurations has two parts. 

First during meditation sessions recite:

‘Above the crown of my head, on a lotus -moon seat,
Is Guru Vajrasattva, white in color, adorned with ornaments,
With one face and two arms, 
Holding a vajra with his right hand and a bell with his left, and seated in the vajra posture.’

Clearly visualize at Vajrasattva’s heart center a moon disc, upon which sits a HUM, encircled by the mantra garland. 

Due to your supplicating him, a stream of amrita fills his body and descends from his right big toe, entering the Brahma aperture at the top of your head.

All your obscurations and past negative actions, embodied in a substance that looks like ink or dark smoke, leave your body as all of your body’s parts are filled with amrita. 

While doing this visualization, recite Vajrasattva’s mantra as many times as you can.

Then you recite the Vajrasattva mantra. 

Next, confess your past negative actions and vow not to perform them again by reciting the following:

‘Noble ones who know and see everything, think of us,
Since beginningless time, under the power of the three poisons,
We have transgressed the three vows and the victor’s commands in body, speech, and mind.
We admit and confess these downfalls and misdeeds,
And promise not to do them again — may we not experience their results.’

Saying this, confess and resolve not to repeat your misdeeds.
Vajrasattva says, “Your misdeeds are purified,” and is pleased. He melts into light and dissolves into you. Rest in equipoise.

Second, between sessions, whatever afflictions or thoughts that arise, be mindful of them as soon as they arise. Completely cut through them and rest in freedom from fixation.

Whatever sentient beings you see, hear, or think of — especially those who have done terrible misdeeds — visualize Vajrasattva above their heads and recite the hundred-syllable mantra.

THE FOUR POWERS IN VAJRASATTVA PRACTICE

Basically, the Vajrasattva practice is done to purify negative deeds and obscurations. If you can rely on the four powers in order to purify these, then your practice will become stronger and more effective.

The first is the power of support; the second is the power of applying antidotes; the third is the power of regret; and the fourth is the power of resolve. 

The power of support consists of two parts: the support of the Buddhas, and the support of sentient beings. Here it mostly refers to the Three Jewels — the Buddha, Dharma, and Sangha — and the generation of bodhicitta. It is stated in the sutra that negative karma can be purified simply by going for refuge in the Buddha, Dharma, and Sangha and generating bodhicitta. Therefore, when you do the second part of the ngondro practice, the Vajrasattva practice, you shall still begin your practice with the recitation of the refuge prayer and the generation of bodhicitta described in the first part of the ngondro practice, refuge and prostrations. You should do this regardless if you have completed this first practice or not. Maintaining this will be better for your practice.

The second power is that of applying antidotes, which generally refer to any positive deeds you perform. But here in the context of the Vajrasattva practice, it refers to the actual sequential practice itself, the meditation, the visualization, and the recitation of the Vajrasattva mantra. 

As written in the text, first you feel and visualize the presence of Vajrasattva above your head. Vajrasattva is the union of and inseparability from emptiness and wisdom. Note that it is not enough just to think he is there; you have to really feel that he is there. In Vajrayana, it is very important to truly feel the object of your practice. 

Next, you fervently pray to Lama Vajrasattva that all of your negative deeds and obscurations be purified. Visualize at the heart center of Vajrasattva, a moon disk, upon which sits a HUNG, encircled by the mantra garland. Because of your strong supplication, you feel that a stream of amrita flows out of the syllable HUNG and fills up Vajrasattva’s enlightened form, and then comes out from his right big toe. It then enters into your body through your fontanel. Imagine that all of the negative deeds and obscurations of your body, speech, and mind are completely purified. You will feel that your body has become very clean like a transparent bottle, clear from both outside and inside, as all of the negative deeds and obscurations are completely removed. 

While doing this part of the visualization, you can think of all of your misdeeds, or you can reflect on any particular negative thing you have done, any specific defilement you have, any individual thing you wish to repent, or any particular vow you have transgressed. Then feel that it has been completely cleared up and purified. 

The third power, the power of regret, is to truly repent the negative deeds we have done. It is similar to having a disease in your body that has brought about the formation of a pustule. If you really want to take it out, you have to recognize where it is and then cut it open to squeeze it out. After that, you are rid of the pustule and will not be hurt again. So, in the same way, you need to recognize and repent the negative deeds you have done, and then go through the purification process to remove them. This is a very important part of the purification process. 

The fourth one, the power of resolve, is a strong commitment or conviction to not repeat these kinds of negative deeds again in the future. If that fervent commitment or intention is not present, then however much you have been purified, you are still not completely purified. You should think that even if you have to give up your life, you still will not repeat the same mistake, misconduct, or sin. Your various kinds of negative karma can only be completely eradicated through this intensity, this strength of conviction. Not repeating the same misdeeds again is very important and also very difficult to do. In order to have this happen, you need to apply the third power, that of regret, to see the negative side of these misdeeds, and to develop a complete revulsion for repeating them. When that happens, you will strongly feel the commitment to never do them again, and that is the basis of true purification.

THE IMPORTANCE OF SAMAYA

Generally speaking, the real basis of all of the realizations and attainments that result from our practice is our samaya and observation of the vows. Observing the vows and samaya becomes the main essence of Vinaya. It is said in the Vinaya that if you keep the Vinaya Vows in a proper way, even if in this life you cannot attain any of the stages of realization such as the stream-enterer, in the next life, even upon hearing one verse of the Buddha Dharma, you can attain a very high realization such as the seeing stage. The life story of Shariputra is a good example. It is due to the power of observing vows and samaya. 

In a same way, the tantras also stress the importance of keeping one’s samaya. It is said that if you truly keep the samaya, then even if you have not practiced or meditated much in this lifetime, within about eight to sixteen lifetimes, you can still naturally reach the seeing stage or obtain enlightenment. Therefore, it is important not to give up what you have promised or committed to do. When you break your promise or vow, even in this life, it can create a difficult situation or great discouragement for you. So therefore, it is very important to keep the vows and samaya.

Although at times, of course, we may break some of the vows of samaya. We then need to purify that; we need to bring it back. We should not overlook that or take it lightly. The important thing is to take it very seriously.

All in all, the practice of Vajrasattva is for purification of all kinds of negative deeds and obscurations. It is especially effective for purification of breaking vows and samaya. Through the Vajrasattava practice, one can restore the broken vows and the failing promises, and even make them stronger than before. It can also compel one to become even more serious about the various vows observed. 

FINAL THOUGHTS ON THE VAJRASATTVA PRACTICE

When some people think of the practice of Vajrasattva, they immediately start with the visualization, thinking such things as: “What’s the color of Vajrasattva?” and “Where are the hands?” and “What does each hand hold?” They forget about the repentance, the power of regret and resolve, and the revulsion of misdeeds. Though it is good to have a clear visualization of Vajrasattva, it is even better to have these four powers present in your practice to truly make it a practice of purification.

When you do the Vajrasattva practice, you recite the long one hundred syllable mantra and count the number of recitations toward the mantra accumulation. At the end of the recitations, you can do the six syllable mantra: Om Vajrasattva Hum. This you can do a few times but the main recitation is the long one. 

Usually for the Vajrasattva practice, we recite the long mantra a hundred thousand times. However, when it comes to the first preliminary practice of ngondro, the refuge and prostrations, it seems that some Westerners have difficulty with the prostration part. Therefore, I have made an exception: you can do at least one thousand prostrations. As to the other parts of the ngondro practice, I have not made any changes, and you shall observe the one hundred thousand times of accumulation as it is in the traditional version. 

However, I do not mean to discourage you from doing one hundred thousand prostrations. You are very welcome to do so. After you finish a thousand prostrations, if you have more time you should continue doing more prostrations. Simply do not use the one thousand prostrations as an excuse for not being able to practice. 

GURU YOGA: VISUALIZATION

Before we get into the practice of Guru Yoga, we need to do the refuge and generation of bodhicitta. You should feel that you and bodhicitta are united into one meaning, that you are inseparable from bodhicitta, and only then proceed with the Guru Yoga practice. 

There are two Guru Yogas: the common Guru Yoga and the uncommon one. The uncommon Guru Yoga refers to the six yogas of Naropa, and there is not enough time for that here, so we will only talk about the common Guru Yoga. 

The Vajrayana is considered a quick path or a shortcut, and the main reason lies in the devotion one has towards one’s guru. 

In some traditions, it is said that when you visualize or meditate on the lama, you should do so as the lama is in his/her current living form without turning him/her into Buddha or a bodhisattva. That is sometimes said to be more effective. But here, in the general Guru Yoga practice, we visualize the lama as Vajradhara, Dorje Chang.

Why do we visualize the lama as Vajradhara? It is to dispel our view of the lama as an ordinary person; we need to have this pure vision of the lama as the omnipresent Lord Vajradhara. 

According to the Vajrayana, we try to transform our ordinary way of seeing things. Therefore, to begin with, you also visualize yourself as the yidam. Although you can visualize yourself as any of the yidams, in the Karma Kamtsang lineage, the common yidam is usually Dorje Palmo, Vajravarahi. So therefore, you should visualize yourself as Vajravarahi.

Thus, it is very important to visualize Vajravarahi in the correct way; that is, to visualize Vajravarahi as the union of emptiness and appearance, together, at the same time. In other words, visualize everything turning into emptiness, and out of that emptiness appears the form of Vajravarahi. See yourself in the form of Vajravarahi, in which emptiness and appearance are inseparable. With this kind of understanding, visualize the form of Vajravarahi. Then on top of the head of Vajravarahi is the lama as Vajradhara. After the visualization is complete, do the seven-branch prayer as an offering to the lama.

In Vajrayana, when you visualize yidams or deities, the first thing is to view them as the union of wisdom and skillful means. That is, first you have to understand that the true nature of all dharmas and all phenomena is emptiness. Even if you do not realize it completely, thinking that “this is emptiness, that is emptiness, and everything is emptiness” is good enough for here. Building on this understanding, you deliberately give rise to the form of the yidam. In this way, within one consciousness there are two parts: the first part is that everything is emptiness, and the second part is the clear display of appearances. So therefore, the one consciousness does two activities at the same time; that is, employing skillful means and wisdom. The wisdom is in seeing the emptiness, the nature of all phenomena. The skillful means refers to the various forms of the visualized deities. 

Additionally, when we visualize a deity, that deity has the qualities of an enlightened being. There is something very special in Vajrayana which I’ve taught under the Bodhi Tree at times. It is that we use the causal principle, the principle of cause and condition, to apply the result of enlightened experience right at the beginning of the practice by working on the union of wisdom and compassion. Through this kind of practice, one can obtain the realization of the union of Dharmakaya and Rupakaya.

Although in Prajnaparamita vehicle it talks about wisdom and compassion as well as Dharmakaya and Rupakaya, it does not clearly state the cause for the direct realization of Dharamakaya and Rupakaya. In Vajrayana, when doing the visualization, it clearly tells us that one consciousness embodies both wisdom and skillful means just as we visualize that the yidam appears out of emptiness. This is the reason why Vajrayana has been described as a vehicle of fruition or a quick path. 

In summary, when practicing Guru Yoga, we first generate bodhicitta. Secondly, we visualize that everything turns into emptiness and the form of the deity appears out of this emptiness. Next, we visualize the lama as Vajradhara above our head, etc., following the sequence.

Now, when you visualize yourself as the yidam, Vajravarahi, there are a few points that need to be noted. First, you should visualize it very clearly. Second, you should also have the pride of that deity. It entails you to have the conviction that you are Vajravarahi. Next, visualize Vajradhara on top of your head. Since you then have to visualize yourself offering the seven-branch prayer to Vajradhara, it is extremely important you have a very clear visualization of the yidam. At that time, your pride at being the yidam shall lessen a little. Otherwise, at that point, you might think, “I am already the yidam, Vajravarahi. Why do I still need to make offerings to the lama?” Therefore, before making the offering, you should lessen your pride, but maintain the clarity. Next, you direct the seven branch practice to the lama and see the lama as the embodiment of the four kayas. Then pray with complete devotion.

When we talk about seeing the lama as the embodiment of the four kayas, you need to understand the four kayas very well, or it will become difficult. Therefore, the key point of this part of the supplication is that you shall truly feel and see the positive qualities of the lama, however small they might be. Strongly reflect on any positive qualities you see in the lama and then make the prayers. 

[HHK] Pray from your heart.

Pray from your heart, and you will feel that the lama is pleased. The delighted lama then emits lights to bless and purify your three gates. Then you receive the three empowerments. 

CONCLUDING THOUGHTS AND PRAYERS

Now we have to stop here to give out the stones. If there is too little time left, then I am afraid I might have to throw stones at you. 

I am very happy that you could all come and that we could meet here. I know that you have come from fifty-six different countries. I could not prepare very well, but we did all come here and meet. For me, that which I am saying in the teaching is not the most important thing. More important is that we could see each other and be in the same place. That is very important to me.

[HHK:] OK, I have really enjoyed seeing you all with my two eyes. I am very happy that we shared these three days together. I feel that I have made a connection with everyone of you, especially by reading and answering your questions. You have lots of questions.

Though I could not answer all of your questions, I have more or less read through all of them. 

[HHK:] Thank you all very much for your questions. 

[HHK:] I hope to see you all again and again, maybe at Kagyu Monlam next year. Thank you very much. Thank you.

First we will recite the prayers and then do the distribution of the stones. When we pray in the Kagyu Monlam, we do not merely pray with words. I can almost visualize that each word in the prayers is uttered out of our compassion, and it is almost like golden letters emitting out of our mouths that permeate everything in the world, like air. As the golden and compassionate words of the prayers pervade all places, they congregate everyone’s benevolent minds together. This very power of compassion and the power of the prayers will dwell in this world for a long time. The meeting of us will be like the reunion of the mother and the child, full of warmth and compassion. Praying like this, we have blessed the stones in the Kagyu Monlam. I hope that as you bring back the stone to wherever you are from, you also bring back this feeling of love and compassion to every corner in the world. 

Although we live in distant places, in my mind I always feel your presence. I pray that you become a light, reflecting brightly wherever you are in the dark world, and that I can see you clearly like stars everywhere. I pray that you become a light wherever you are in that very place that would lighten the darkness of problems, sufferings, wherever they may be in this world.
 

ACKNOWLEDGMENT 

People who contributed to the English transcriptions, English to Chinese translation, proofreading, and editing of this teaching:

Ani Miaorong, Ani Renzhan, Khenpo Tengye, Chi-ying Chang, Dean Hill, Dorophy Tam, Jeffrey Chen, James Forro, Kate White, Laura Hill, Lynn M. Wilson, Max Maksimik, Min Yao, Pi-Chun Chen, Sheena Shii, and Sue-Ching Chang.

January 11, 2009, Translated by Karma Choephel

I have the opportunity to give a special address today, but I do not have anything special to say. Maybe all the special topics have been used up. Last year I took the opportunity to say some things about environmental protection, and the year before that I had the chance to talk about giving up meat and being vegetarian. Everyone has really taken a lot of interest in these issues. With the issue of vegetarianism, it has not been just the Tibetan monasteries in India and Nepal. Many monasteries of all lineages in Tibet itself have actually implemented a vegetarian diet. This deserves accolades. 

I feel that interest in environmental protection is also growing. Students from abroad in particular have taken a special interest in this issue. They have made plans for environmental protection, and are putting a great deal of effort into implementing them. This is very good, and I would like to thank everyone for this. But you don’t need to clap! 

This year I don’t have any particular issue to address. If I say something special every year, you might pay attention to it, but if I were to say something every year it would no longer be special. It would become normal, and then we might not emphasize putting it into practice. Since that is a possibility, I will not say much. 

Last year I did speak about the environment. The climate has changed and temperatures worldwide are unbalanced. The ice packs at the earth’s poles are melting and the weather is getting warmer in Tibet. We are approaching a critical situation. This is not going to affect only one ethnic group or one country; It will impact the fate of the entire globe, so we all need to work together. It is very important that we educate ourselves as much as possible, and that we take greater interest in the current scientific thinking on climate change and environmental protection. 

In Tibet, we have passed down our own particular methods of environmental protection from generation to generation. This is very good. However, there might be some people who have a basic interest in environmental protection, but lack adequate education as to the best ways to protect the environment in a particular time and place. This is why we need to emphasize education and interest in contemporary sciences, particularly environmental science. This is an unmatched opportunity to do something beneficial for Buddhism and sentient beings in general. Since we live in this time, we need to make real efforts at this. 

In particular, I have produced a book of guidelines for environmental protection that will be distributed to all the monasteries once the Tibetan translation has been completed. It has been finished in English and Chinese, and there are plans to produce it in other languages as well. Once this is done, all the monasteries, dharma centers, associations and individuals in the different countries of the world should motivate themselves to do something about this situation that is threatening the world. There is no better Dharma practice than doing something good for all the beings who live and depend on this world. From a worldly perspective as well, this is a critical life-and-death situation. Please keep this in mind. This is my first point. 

My second point concerns the five-minute meditations we held during the Milarepa teachings over the past few days. Actually, if you have never been instructed in meditation and then are told to meditate, it must be a bit difficult. But if you call yourself a member of the practice lineage, you should be someone who puts their main emphasis on meditation practice. If we merely claim to be in the practice lineage verbally, without giving any appearance of doing any meditation or practice, we are disgracing the lineage that among all lineages is supposed to be the most practice-oriented. Members of the practice lineage should have minds that are somewhat tamed or that settle peacefully, but we don’t seem to be like that. For that reason, it would be good for all the different monasteries to plan to make time in their daily schedules for some meditation—at least five minutes. 

All the monasteries have many lamas who have completed retreats, and these lamas should be put to use. Of course we need to help those abroad, but we should also help all the Tibetans, Nepalis, and Indians. It is not OK to just follow the money. Thus the better among the lamas who have completed retreats should give daily instructions in meditation. They may teach meditation on the four thoughts that turn the mind or on something else, but at the very least there should be five minutes of meditation per day. If this happens and we have the opportunity to gather for another Kagyu Monlam, I hope that your posture and physical appearance will be better during the meditation. I hope it does not get worse. We will be able to tell if you have been meditating regularly. If when I look out at you I think, “They are really meditating,” that is a sign that you have been meditating regularly. On the other hand, if when I look out you are not sitting in the posture of a meditator but slouching like a sleepyhead, that is a sign that things have not gone so well. So it would be good to include this in your daily schedule. After all, we are a practice lineage. There is no point to just carrying the empty name of a “practice lineage.” Thus putting a strong emphasis on practice and meditation is the second point. 

For the third point, during the work leading up to the Kagyu Monlam, I have had many opportunities to interact with many young monks. We have quite a few young monks and nuns who are very intelligent and know how to use their brains. But we are not used to using our brains and so we do not give them any training or chance to develop their skills. If we let them remain ignorant fools, it seems to me that their human lives will be wasted, so we should give them education. If they normally work in the monasteries or perform a job that is connected with the Dharma, we should help them develop their skills and creativity, and they will know better how to do their jobs. 

If monks and nuns do not know how to do anything in the monastery, we should not look down on them. If we give them skills and jobs instead, these young monks and nuns will not go to waste. They will be able to have an education and skills in this life, and this will also help Buddhism and the monasteries. For this reason, all the monasteries should take an interest in education. This should be in Buddhism—even if only the four thoughts that turn the mind and the stages of the path—and also in languages such as English, Hindi, and others. We are a Mahayana sangha, so we need to work to help the teachings and beings, and in particular work on behalf of people of many different inclinations and ethnicities. If we intend to bring vast benefit to beings and the teachings, we will need to employ various different methods, approaches and activities. It would not work just to follow traditional customs. For this reason, everyone should take an interest in education and develop the skills of the monks and nuns in all the monasteries. It’s good to make them use their brains, isn’t it? They should not just be left behind like sheep. This is the third point. I don’t have anything else in particular to say. 

Finally, today we are bringing the 26th Kagyu Monlam to a successful conclusion, so we should dedicate the virtue we have created during it. We should make the aspiration that this virtue become the seed of peace and happiness for all the limitless beings throughout space, and that it become a cause that increases and gives power to our love and affection. In particular, we should keep in mind those beings to whom we are directly connected, the beings who live on this planet, and dedicate the virtue we have done to them. We should make the vast aspiration that they may receive this just as we have dedicated it. 

As I explained yesterday, if we foster the precious teachings of Buddhism in a dharmic way, they are the source of happiness for wandering beings. But if we mix the Buddhist teachings with excessive clinging to our own views and practices as best or with attachment, aversion, or delusion, there is the danger that will cause us to lose this root of help and happiness. For that reason, if you are a fully renounced monastic, a Buddhist, or a practitioner, you should keep that in mind without ever forgetting it. Our biggest fault is that we get into dire straits and forget that we are monastics, Buddhists, and practitioners, and then display all the worst traits of our characters. Therefore we need to continually recognize who we are, without ever forgetting. This is extremely important. 

The Buddhist teachings from Tibet have been seriously threatened in terms of study, practice and activity. They are good in general, but many aspects have deteriorated, so please pray that through the power of these roots of virtue what has deteriorated may be revived and what has not been harmed may flourish. 

Similarly the great Buddhist master, His Holiness the Dalai Lama, has been ill a few times recently. This is a sign that we need to heighten our alertness. Thus we should pray fervently that all the great beings live long, benefit many sentient beings, and turn the wheel of Dharma. 

The foundation of the teachings is the Sangha, but in Tibetan society we do not really seem to hold the Sangha in high regard. In Thailand, Taiwan, and other Buddhist countries, members of the Sangha are highly respected. People treat them reverentially, and join their palms in prayer to them. But we Tibetans treat them as equals. We pay great respect to the rinpoches, tulkus, supreme nirmanakayas, great masters and kings of dharma, but do not really understand that the Sangha under them is the foundation and root of the teachings. Yet this understanding is very important. Although the custom of recognizing the upholders of the teachings as tulkus appeared in Tibet, generally in terms of the system of the teachings of the Bhagavan Buddha, it is the Sangha as a whole that upholds the Buddha’s teachings, not individuals. It is the community of the Sangha that upholds the teachings. So may the Sangha of the ten directions be harmonious and well disciplined. In particular, as I said the other day, the Tibetan lineages are all one teaching with many different methods. We need to recognize them as all being one. It is very important that we have unmistaken faith in and samaya with the upholders of these teachings. For that reason, please pray for them. 

This year there have been terrible situations, such as the disturbances in Tibet, the earthquake in China, many people dying in the natural disaster in Burma, and many people unexpectedly losing their lives in from the terrorism in Mumbai. In Bihar as well, many people died in the flooding. Please keep these beings and the suffering of all beings in your mind as you make the dedications.