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This document is the comprises soley of the 'bare' verses without the essential commentary by His Holiness the Dalai Lama. For further study of Tibet and Tibetan Buddhism see the reference section.
Menu of Practices
The possession of this human base, this
precious vessel so difficult to obtain, in order to liberate others and
ourselves from the ocean of samsara, allows us to hear, reflect, and meditate
day and night without distractions. This is the practice of the
bodhisattva.
Towards our friends and those we love run the
waters of attachment, towards our enemies burns the fire of aversion; in the
obscurity of ignorance, we lose sight of what should be abandoned and what
should be practised. Therefore, renunciation of ones's country and home is a
practice of the bodhisattva.
When we abandon our harmful surroundings, our
illusions diminsh, and because we have no distractions our practice of virtue
develops spontaneously, leaving us with a clear mind, Our trust in the Dharma
grows. To live in solitude is a practice of the bodhisattva.
One day old and dear friends will separate,
goods and riches obtained by great effort will be left behind. Consciousness, a
guest of the body, this temporary dwelling, will depart. From this moment on, to
renounce all attachment to this life is a practice of the
bodhisattva.
If we have harmful companions, the three
poisons are increased, our reflection and meditation becomes degraded; love and
compassion are destroyed. To abandon dangerous company is a practice of the
bodhisattva.
To rely on a spiritual friend who has
eliminated all illusions, whose competence in the teachings and practice is
complete, and whose qualities increase like the crescent moon; to cherish this
perfect guru more than one's own body is a practice of the
bodhisattva.
How could the gods of this world possibly
liberate us, being themselves tied to the prison of samsara? Instead let us take
refuge in that on which we can rely. To take refuge in the Three Jewels is a
practice of the bodhisattva.
The intolerable suffering of the lower realms
is said by the Buddha to be the fruit of karma, therefore never to commit unwise
deeds is a practice of the bodhisattva.
The happiness of the three worlds is like the
dew on the tip of aa blade of grass, disappearing in an instant. To aspire to
supreme, immutable liberation is a practice of the
bodhisattva.
Since beginningless time, our mothers took care
of us with tenderness. What use is our own happiness when they still suffer? To
generate bodhichitta in order to liberate infinite beings is a practice of the
bodhisattva.
All suffering, without exception, comes from
the desire for happiness for oneself, while perfect buddahood is born from the
desire to make others happy. This is why completely exchanging one's happiness
for that of others is a practice of the bodhisattva.
If, in the grip of violent desire or cruel
necessity, an unfortunate person steals our possessions or incites someone else
to steal them, to be full of compassion, to dedicate to this person or body,
possessions, and past, present and future merit, is a practice of the
bodhisattva.
Even if we are beaten or tortured, we must not
allow any aversion to arise within us. To have great compassion for those poor
beings who, out of ignorance, mistreat us is a practice of the
bodhisattva.
If, without reason, certain people slander us
to the point where the entire world is filled with their malicious gossip, to
praise their virtues lovingly is a practice of the
bodhisattva.
If in the company of several people, one among
them reveals a fault that we would have liked hidden, not to become irritated
with the one who treats us in this manner but to consider him as a supreme guru
is a practice of the bodhisattva.
If someone whom we have helped and protected as
our own child show only ingratitude and dislike in return, to have towards this
person the tender pity a mother has for her sick child is a practice of the
bodhisattva.
If someone who is your equal or someone who is
obviously your inferior despises you or out of arrogance attempts to debase you,
to respect him as your master is a practice of the
bodhisattva.
When we are abandoned, overcome with sickness
and worry, not to become discouraged but to think of taking on all the wrongful
actions committed by others and suffering their consequences is a practice of
the bodhisattva.
When we enjoy a good reputation and the respect
of everyone, the wealth of Vaishravana, to see that the fruits of karma are
without substance and not to take pride in this observation is a practice of the
bodhisattva.
Unless the aggression of our inner adversaries
ceases, the more we fight them the more they multiply. Similarly, until we have
mastered our own mind, negative forces will invade us. To discipline the mind
through love and compassion is a practice of the bodhisattva.
The nature of sense pleasures is like that of
saltwater: the more we drink, the more our thirst increases. To abandon the
objects towards which desire arises is a practice of the
bodhisattva.
All that appears comes from an illision of the
mind and the mind itself is from beginningless time without inherent existence,
free from the two extremes of manifestation (eternalism and nihilism) and beyond
all elaboration. To understand this nature (Tathata) and not to conceive of
subjects and objects as really existing is a practice of the
bodhisattva.
When we encounter an attractive object, or
something that pleases our mind, we see it as beautiful and real, but actually
it is empty as a summer rainbow. To abandon attachment towards it is a practice
of the bodhisattva.
Various sufferings are like those experienced
from the death of an only child in a dream. To take as truth that which is only
a false appearance is uselessly to exhaust the body and mind. When we meet with
unfavourable circumstances, to approach them thinking they are only illusion is
a practice of the bodhisattva.
If he who desires awakening must sacrifice his
own body, his precious human life, what need is there to mention external
objects to abandon? This is why practising generosity without hoping for a
reward or a 'karmic fruit' is a practice of the bodhisattva.
If, lacking ethical discipline, we cannot
realise our own intentions, to want to fulfil the vows of other beings is simply
a joke. To keep rules and vows, not for a temporal and samsaric goal but in
order to help all sentient beings, is a practice of the
bodhisattva.
For a Son (or Daughter) of the Buddha who
desires the rewards of virtuous merit, all adverse circumstances are a precious
treasure for they require the practice of kshanti (patience). To be perfectly
patient, without irritation or resentment towards anyone, is a practice of the
bodhisattva.
Even the pratyekabuddhas and the shravakas who
are concerned only with their own liberation make great efforts to obtain virya
(energy). To perfectly practise energy, the source of all qualities for the
benefit of all beings, is a practice of the bodhisattva.
In understanding that vipashyana in union with
shamatha completely destroys kleshas (desires, obstacles), to meditate on the
dhyanas which are beyond the four realms is a practice of the
bodhisattva.
Without prajna, the five preceding virtues
cannot be called 'paramita' (excellent, perfect) and are incapable of leading us
to buddhahood. To have the right view which perceives that the one who acts ,
the act, and the one for whom we act completely lack inherent existence is a
practice of the bodhisattva.
Not to analyse our actions and feelings allows
desire to arise. To examine our errors and faults in order to separate ourselves
from them completely is a practice of the bodhisattva.
Never to criticise others or speak of the
errors that those who are on the path of the Mahayana may have committed is a
practice is a practice of the bodhisattva.
In order to receive offerings and be surrounded
by respect, we fight among ourselves in a spirit of competition to the detriment
of our attention towards study; our meditation slackens. To abandon all
attachment to the gifts of those who care for us is a practice of the
bodhisattva.
Harsh speech disturbs the mind of others, and
our practice feels the effects of this. To abandon all coarse and vulgar
language, all harsh speech and all idle chatter is a practice of the
bodhisattva.
As we are accustomed to acting under the rule
of our passions, destroying them demands great effort. Mindfulness of these
(opposing forces) is the weapon that allows us to repel them immediately. In
short: whatever we do, in whatever circumstance or conditions, always to be
attentive to the situation that presents itself and to the reaction that it
awakens in our mind; this, with the motivation of amending our behaviour for the
well-being of all sentient beings, is a practice of the
bodhisattva.
To dedicate the merit that results from our
efforts to obtain buddhahood, towards illumination through the wisom of the view
of emptiness of the three realms of action and in order to overcome the
suffering of infinite beings, is a practice of the
bodhisattva.
The thirty-seventh practice is the explication
given by Lama Thogs-med bsang-po of his work and his dedication of
it.
Basing myself in the teachings of the Sutra,
the Tantra and the Shastra, I have grouped these Thirty-seven Practices of the
Sons of the Buddha for usage and for the benefit of those who would like to
follow their path.
Because of my limited understanding and my
inadequate knowledge, this compostion lacks the poetry and elegance of the
language that the scholars revived, but as these teachings depend strictly on
the Sutra of the Supreme, I think that they reveal the practices of the
bodhisattva free of errors.
However, the immense course of action of the
bodhisattvas is difficult for someone of my level of ignorance to understand and
realise; I ask also of the Supreme Ones to practise patience towards me and to
pardon my imprecision and whatever contradictions and inconsistencies may have
crept into this text.
By the merit that I have obtained through this
effort, as well as through the power of the two bodhichittas, the relative and
the ultimate, may all sentient beings, without remaining within the limits of
samsara and nirvana, become like Avalokiteshvara.
Essential Teachings: His Holiness
the Dalai Lama
Souvenir Press
ISBN 0 285 63273 6.
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