The first ‘Hum’ normally represents the seed
syllable of Yamantaka. In this verse, the two ‘hums’ represent the relative
Bodhicitta and the ultimate Bodhicitta respectively as Dharmarakshita was
requesting Yamantaka to destroy the self-cherishing and self-grasping of all
sentient beings.
Generally ‘Dza’ carries the meaning ‘to bring forth’ as in ‘Dza Hum Ba Hung’
in a sadhana to bring forth or summon the wisdom being. In this line, the two
‘Dzas’ also represent the two bodhicittas. For example, when a person is
disturbed by evil spirits and requests a qualified Tantric Lama to perform the
rites, the Lama would summon the evil spirit and incapacitate it. Then the Lama
would make the evil spirit promise never to harm any sentient being. Likewise,
as we have always been disturbed by the self-cherishing and self-grasping
attitudes, Dharmarakshita requested Yamantaka to summon these two evils
(self-cherishing and self-grasping) and incapacitate them from harming sentient
beings.
Generally, ‘P’a’ means to subdue or destroy. In this line, Dharmarakshita was
requesting Yamantaka to destroy the delusions (enemies). The ‘Lord of Death’ is
Yama, and Yamantaka is requested to overcome or destroy Yama so as to set us
free from the two enemies (self-cherishing and self-grasping).
The two ‘cuts’ again represent the two Bodhicittas. The culprits who bind us
in cyclic existences are self-cherishing and self-grasping, yet we are still
propelled by them to create more negative karma. Thus we are requesting for the
power of relative Bodhicitta to sever or cut the self-cherishing attitude and
for the power of ultimate Bodhicitta to cut the concept of grasping at self’.
Appear Yamantaka, O wrathful protector;
I
have further entreaties to make of you still.
This sack of five poisons,
mistakes and delusions,
Drags us down in the quicksand of life’s daily toil
–
Cut it off, cut it off, rip it to shreds!
In the first line, Dharmarakshita ‘called to’
Yamantaka as he had more requests to make.
Due to the force of self-cherishing and self-grasping, sentient beings are
wondering in samsara, which is like a sack of karma and delusions or a sack of
suffering. Here one is making request to Yamantaka to manifest his miraculous
power to destroy samsara or the aggregates of suffering to liberate all sentient
beings by cutting the two attitudes.
Dharmarakshita further made request to Yamantaka even though he had already
generated the two bodhicittas as all sentient beings are still trapped in
samsara by these two attitudes. Dharmarakshita is requesting that those who have
not generated Bodhicitta to develop these two bodhicittas and destroy the two
attitudes by relying on the master, listening to the Dharma, knowing the faults
of self-cherishing and self-grasping and by understanding the great qualities of
Bodhicitta through studying and meditating on it. For those who have generated
these two bodhicittas, may they increase. Dharmarakshita is requesting Yamantaka
to please bless them to be able to do so.
Question:
[not audible]
Gen-la:
‘Self-interest’ could be self-grasping attitude. When something appears
to us, it appears to be existing solidly from its own side without depending on
other factors and that binds us from realising selflessness or the reality of
phenomena. It also perceives the existence of self but that does not harm us as
much as the self-grasping of the person which is the self-grasping ignorance.
When you search for “I”, you cannot find it as it is totally interdependent (on
the parts and particles). When we do not realise this, we are bound in samsara.
It also harms us in understanding the ultimate mode of phenomena. Therefore it
says the “knot of self-interest”.
Question:
[not audible]
Gen-la:
The reason for the numerous repetitions is to emphasize or to show the
importance of subduing the self-cherishing and self-grasping attitudes because
of all the undesirable experiences, negative thoughts and actions. It is
explaining different methods to eradicate these two evil concepts. Words such as
‘kill him’, ‘tie it up’, ‘cut the knot’, etc illustrate the importance of
eradicating these two attitudes which are very powerful.
We are drawn to the sufferings of miserable
rebirths,
Yet mindless of pain, we go after its cause.
Trample him,
trample him, dance on the head
Of this treacherous concept of selfish
concern.
Tear out the heart of this self-centred butcher
Who slaughters
our chance to gain final release.
All samsaric beings from beginningless time have
been born in the lower realms and experienced the sufferings many times. Yet we
are not terrified by these sufferings we have undergone and still create the
cause (running after the cause) for lower realms, collecting much negative karma
without purifying it. We are still in this situation. What causes all these?
Since beginningless time, the self-cherishing attitude and the self-grasping
attitude have propelled us to create all this negative karma which is the cause
for lower realms.
‘Trample him, trample him’ again refers to the two bodhicittas. In order to
kill an external enemy we have to use a weapon. The best method is to strike at
the heart. Similarly, to destroy the self-cherishing attitude, the best weapon
or method is to cherish others. The best weapon for subduing self-grasping is to
generate the wisdom realising emptiness (reality)..
In this way, one tramples the treacherous concept. Also, one is making prayer
in order to generate the two bodhicittas. Those who have not generated
(bodhicittas), pray to generate them and those who have generated, pray for
their increase.
The lines ‘trample him…selfish concern’ illustrates the example of conquering
the enemy, putting one’s feet on the head of the enemy and killing the enemy
with the weapon. The real meaning is that one should know the disadvantages of
the self-cherishing attitude and the good qualities of cherishing others by
practicing the thought of equalising and exchanging self for others through
meditation. When one succeeds in generating the thought of cherishing others,
one is trampling on the self-cherishing attitude.
When one develops the thought or attitude of cherishing others, one has
conquered the self-cherishing attitude. In this way one ‘tears out the heart of
the self-centred butcher’.
Question:
Can Gen-la explain the five poisons in Verse 55?
Gen-la:
The five poisons are; afflictive emotions, anger, ignorance, pride and
jealousy.
Question:
[not audible]
Gen-la:
The five poisons are not the five aggregates but the five poisonous
delusions but the ‘sack’ (earlier) refers to the five aggregates.
We have high expectations of speedy
attainments.
Yet do not wish to work at the practice involved.
We have
many fine projects we plan to accomplish,
Yet none of them ever are done in
the end.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release.
For example, Dharma practitioners who have high
expectations to develop Bodhicitta meditate on the topic for some days, then
feel exhausted easily and finally give up. Also they try to do recitation in
order to see the deity but when they cannot bear the hardship, they feel
exhausted and give up the practice. We have very little endurance towards Dharma
practice, whatever Dharma practice one undertakes one will never complete it.
There is a big gap between the effort that we put in our practice and our high
expectations. The time and effort we spend on our Dharma practice and our
expectations are highly contradictory. If one has enough effort in one’s
practice then one can achieve (expectations), however we do not have patience to
practice for a long time and give up in the middle. Thus we cannot attain
whatever we practice or we cannot complete any of it. The causes for such
failure are our self-cherishing and self-grasping attitudes.
We have many plans. Initially we receive the initiation of one deity and
begin to do a retreat on the deity. Without completing the retreat, we try to
receive other initiations, start on another retreat and commitments. Again
without completing the retreat and commitments, we change our plan and think
that perhaps it is good to do a hundred thousand prostrations. Without
completing the hundred thousand prostrations, we think that perhaps it is good
to make a hundred thousand offerings. Then again without completing the
practice, we decide that it is good to recite mantras a hundred thousand times.
At the end, we do not complete any of the practices properly. All this is due to
the power of the self-cherishing and self-grasping attitudes.
By understanding the drawbacks of self-cherishing and self-grasping
attitudes, we should try to eradicate this ‘treacherous concept’.
Our wish to be happy is strong at all times,
Yet we do not gather merit to yield this result.
We have little endurance
for hardship and suffering,
Yet ruthlessly push for the things we
desire.
Trample him, trample him, dance on the head
Of this treacherous
concept of selfish concern.
Tear out the heart of this self-centred
butcher
Who slaughters our chance to gain final release.
We have strong desire for happiness but we do not
create the cause for it, which is virtue, and purifying the negative karma.
Instead, we always accumulate the causes for suffering and not accumulate the
causes for happiness. We have to understand that this happens because of our
strong self-cherishing and self-grasping attitudes.
Generally, we are ambitious, such as to be high achievers or scholars but we
cannot study hard or endure the pain during our studies. Thus, although we have
high ambitions, we cannot achieve them because we have little endurance for pain
and hardship. Likewise, for Dharma practitioners, although their ambition is to
attain liberation or Buddhahood, if they cannot bear the slightest pain,
coolness and hotness during the practice to accumulate merit and purify
negativities, there is no way they can achieve their aims. Whatever hardship or
pain one experiences while working towards the path of liberation or Buddhahood,
one should think that it is worthwhile to tolerate it. The reason for not being
able to bear pain and hardship is due to our self-cherishing and self-grasping
attitudes.
With comparative ease, we develop new
friendships,
Yet since we are callous, not one of them lasts.
We are
filled with desire for food and fine clothing,
Yet failing to earn them, we
steal and we scheme.
Trample him, trample him, dance on the head
Of this
treacherous concept of selfish concern.
Tear out the heart of this
self-centred butcher
Who slaughters our chance to gain final release.
When we meet lamas, without any analysis we receive
teachings and make connections with them. Later, we criticise and distance
ourselves from them. Also, we are eager to make new friends without analysing
them. Soon we find that they are no good, we criticise them and break our
friendship. Our friendship always flicker and is unstable. Therefore, before
receiving teachings, one should investigate and analyse before establishing the
connection with a lama. Also, one should analyse first before making friends.
All these are caused by the self-cherishing and self-grasping attitudes.
Some people have very strong desire for food, clothing and wealth. But they
do not create the causes for gaining wealth and prosperity, (which are making
offerings to the Triple Gems and being generous with the poor). Instead they
rob, steal or harm others to gain wealth. The root cause is the self-cherishing
and self-grasping attitudes. We should try to understand this.
Question:
All these negative results are due to wrongs we have done in the past.
Now we know the cause is the self-cherishing and self-grasping attitude.
However, knowing and doing are two different things. When we request our Gurus
for help, what sort of encouragements can we look for to continue this journey?
Gen-la:
It
might be helpful to read about the life story of great teachers such as
Shakyamuni Buddha. When he was not enlightened, he was the same as us ordinary
beings who have gone through many sufferings. Later he met with the Mahayana
teachings and spiritual masters. By practicing and knowing the good qualities of
cherishing others and the disadvantages of self-cherishing, by striving to
develop the altruistic intention to attain Buddhahood for the sake of all
sentient beings, he was able to generate the genuine Bodhicitta. Later when he
achieved Buddhahood, he was able to lead many sentient beings to enlightenment.
Also Buddha said that one should initially pay homage to Bodhicitta which is the
main cause for Buddhahood. Without Bodhicitta, there is no way that one can
achieve Buddhahood. Although this practice of cherishing other sentient beings
more than oneself and getting rid of the self-cherishing attitude is not an easy
practice, if one tries, it is possible to achieve. In order not to feel
discouraged, one could read the deeds of the bodhisattvas, how they sacrificed
their lives and the hardships they endured for sentient beings. Reading the life
stories of bodhisattvas could serve as an encouragement.
Question:
We do a lot of practice but usually do not complete it due to our
"flickering" endurance. Could Gen-la give more advice on what we should do?
Gen-la:
If
one reads the lifestories of the great Indian practitioners who lived in the
jungle without food, such as Dharmarakshita who lived in a very isolated place.
He had the thought that even if he died, he had no regrets because he was
practicing exchanging self with others. Especially, if one reads the story of
Buddha Shakyamuni, according to the Mahayana tradition, he was already
enlightened but for the benefit of sentient beings he manifested as
unenlightened beings such as Prince Siddhartha who meditated for six years
without food to show those who want to achieve Buddhahood and liberation that
one must work very hard to achieve these goals. Without hard work, one cannot
achieve anything. We have to understand this. If one reads the deeds of
bodhisattvas who travel with great hardships...not only bodhisattvas, but even
the practitioners of solitary realisers and hearers, when they strive for
personal liberation, they also have to go through many hardships. If one thinks
about all this, perhaps, it can help you to endure the hardships.
For the case of real Dharma practitioners, if one tries to meditate and that
meditation is not good, or one doesn’t have that much endurance and can’t
tolerate that much, it is good to have strong faith in the Triple Gems and
request blessings from them so as to be able to endure all the hardships one has
to go through. In addition, one can also do prostrations and recite the mantra
of a particular deity or Buddha. In this way, one would gradually build up one’s
endurance in one’s practice and gain progress as days go by. There is no way one
can be successful in one’s practice by just merely praying and making request,
without putting in any effort and enduring any hardship.
In Lama Tsong Kharpa’s lifestory, at one stage he was not very clear about
the Middle Way’s School of emptiness although he had a vision of Manjushri.
Manjushri then advised him to go to Kopacholing to accumulate merit and purify
negative karma. So Lama Tsong Kharpa did many prostrations and mandala
offerings. Later he was able to see the Thirty-five Buddhas and clearly
understand the Middle Way’s view on emptiness. Therefore, it is very important
that whenever we find no success or progress in our practice, we should engage
in accumulating merit and purifying negative karma such as making petition to
one’s Guru, making offerings and prostrations, paying homage and making strong
supplication to one’s Guru, so that one is able to progress in one’s practice.
Whenever we engage in any Dharma practice, when we do not see any result, we
should not give up. If we do, we will not be able to accomplish anything. It is
very important to make request or prayer to the Triple Gems or any deity that
one feels close to and one can recite the mantra of that deity and make
offerings. From sincere faith, make request, and one would receive the blessings
from the deity and progress in practice. It is like the heat of the bright
sunlight that touches the snow mountain. If the heat is very strong then it is
very easy to melt the snow. Similarly, the sun represents our respect and faith
in our Guru, the Triple Gems or the deity. The strength of our respect and faith
towards these objects equals to the amount of blessings we are able to receive
from them. Therefore, it is very important to have strong faith in them.
Although these objects are impartial towards all sentient beings, the amount of
blessings we could receive from them is dependent on the strength of our respect
and faith towards them.
Question:
Does ‘hardship and suffering’ in Verse 58 only refer to the context of
practice and not any other areas? Are we supposed to just endure it? Would it be
alright to avoid them?
Gen-la:
Enduring hardships and sufferings does not only apply to Dharma practice,
it also applies to worldly affairs like businesses. If we cannot endure the
hardships, we would not be able to achieve our aim or purpose. In any venture we
need to be able to endure the pain and hardships involved so as to achieve our
aims.
Question:
I agree that in Dharma practice, we should endure till the very end
but in terms of worldly affairs such as businesses, I think there is a certain
level of endurance. Is it wrong to just get out of it and avoid it?
Gen-la:
Even in business, if we do not endure the hardships and persevere till
the end, we would not be able to achieve our final goal.
Question:
Sometimes in our Dharma practice, the method we choose may not be very
suitable for us. If we practice it regardless, we may suffer more, so we should
abandon it. Just like in businesses, if we find that this business we engaged in
is no good, we should try another business or there is another way of getting
rich. Likewise, in Dharma practice, if there is such a situation whereby the
method we have chosen to practice is not suitable, and in this case endurance
would not help... because no matter how much we endure we cannot achieve the
goal... as the method is wrong. If we still endure, we are suffering
unnecessary...
Gen-la:
In
the case of businesses, if we find that the business we are in is not
successful, we can change to another business. In the practice of Dharma, if we
use the wrong method for our practice, it is better to stop. Therefore it is
very important that before one engages in a practice, one must gather all the
information on the practice. For example, if one is going to do a retreat, one
has to know what kind of motivation one has to set up and afterwards...
Therefore it is very important to study before one begins to practice, either by
reading up books or relying on the teacher, to make sure that one has the right
method. If one has the right method then one would definitely be able to achieve
the goal.
Question:
Is it correct to say that the bodhisattva does not deliberately seek
nor avoid sufferings but just accept whatever that comes?
Gen-la:
Normally bodhisattvas pray that ‘may the sufferings of all sentient
beings ripen upon myself’. So whenever they encounter sufferings, they would
think that their prayer is being accomplished and willingly accept the
suffering. It becomes a factor which helps them to achieve Buddhahood. It is
like a path for them.
Question:
In Chinese tradition, if one member of a family takes up the robe, it
is believed that seven generations of the family’s ancestors would not be reborn
in the lower realms. Is it in the text?
Gen-la:
It
is not in the teaching but could be interpreted as a method to encourage people
to become monks and nuns because it is beneficial for them. If we say that one
member of the family becomes a monk and seven generations of ancestors would be
free from lower realms, it is like saying, we create the cause but someone else
receives the result. That cannot be true. Shakyamuni Buddha has attained
Buddhahood but sentient beings are still being born in the lower realms.
Question:
What about Mongallana’s mother who was liberated from hell?
Gen-la:
Mongallana’s miraculous powers and Buddha’s powers did not set
Mongallana’s mother free from hell. Her liberation from hell was due to the
cause she had created previously. It was not due to solely having the Sangha or
the Buddha performing pujas for her. She had created the cause herself in the
past.
You can find in the sutras that Buddhas or Bodhisattvas helped sentient
beings from being born in the lower realms. The main thing is that the person
must have some kind of connection or causes to be ripened at that time and that
condition is the Buddha or Bodhisattvas. Buddha protects us from the lower
realms through teaching us the Dharma and if we follow His teachings, we will
not fall into the lower realms. This is how He protects us. Without ourselves
striving in Dharma practice, there is no way that we can avoid sufferings in the
lower realms because Buddhas and Bodhisattvas always think ‘how wonderful it
would be if all sentient beings are to be freed from suffering’ but that does
not happen.
Question:
Previously it was mentioned that one should practise according to
one’s capacity otherwise onemight risk falling into the lower realms. Now we
have heard so much about the benefits of Bodhicitta. However, if we do not have
the capacity to practise Bodhicitta but are enticed by its benefits, what should
we do?
Gen-la:
Although one might not have developed Bodhicitta, just by thinking about
it already has great benefit.
In the case of falling into lower realms because one does not have the
capacity to practise, it applies more to tantric practices. Like when you
receive a tantric initiation, you have tantric commitments and vows. If you
break the bodhisattva vows, you will have to bear the consequence, for example,
to be born in the lower realms. However, in order to generate the thought of
Bodhicitta, it is not necessary to take the bodhisattva vows. Even without
bodhisattva vows, you can still meditate and generate Bodhicitta. It will still
be of great benefit. If you cannot do it daily, it is also fine because whatever
you have done today, you have created the merit.
Question:
There is so much self-cherishing and self-grasping in me that I don’t
think I can get rid of in this life. So I try to be more generous and
easy-going. What do I do if people take advantage of my generousity and
easy-going attitude?
Gen-la:
Generally, this practice is extremely difficult because it is the
bodhisattva’s practice. There are very few people who can practice cherishing
other sentient beings and ignoring oneself. From the worldly point of view, if
one is to dedicate one’s heart to cherish others and to get rid of the
self-cherishing attitude, one might not be able to fit into the society. For
example when Prince Siddhartha gave up his princely life, many people thought
that he was crazy or mad. For us, it is very important that whatever Dharma
practice we can undertake, such as observing the Ten Moralities and to abandon
the Ten Non-virtues such as killing, stealing, sexual misconduct, etc...it is
easy to identify them as non-virtuous and to abandon them. For beginners, it is
important to practise achieving morality. In addition, have firm faith in the
Buddha’s teaching on cause and effect, so as to abandon as much as possible all
the unwholesome actions and try to cultivate the wholesome actions as much as
possible. In this way, one slowly progresses in one’s practice and it would be
easier for one to develop realisation for the advanced practices. It is good
that you practise generousity. When you practise generosity, it is very
important not to expect returns. In this way the practice is more powerful. When
you make offerings to the Triple Gems or help the poor, you do not expect
anything in return (e.g. being wealthy in next life, etc) but your motivation is
just to help other sentient beings. In this way, your practice becomes pure and
in this way one can develop one’s good heart.
************************************************************************
Note on authentication
Jacqueline Lam prepared the original typescript from the tape
recording. Pek Chee Hen checked and edited the typescript.
@ Losang Dragpa Centre, September 2001
