For example, a minister has many attendants or servants and he
trusts one of them. He discloses his secret or personal matters which are not to
be known by his enemies. But this person discloses the minister's secret to his
enemies and others.
In our day-to-day life, sometimes our friends will share with us their
secrets. We deceive them by disclosing or passing their secrets to other people
or friends.
The second part, 'when we have a good friend…torment him', is referring to a
friend who trusts us, tries to be beneficial to us, does not harm us and is
always good to us. However, instead of repaying kindness for kindness, we try to
find out their faults and harm, cheat and deceive them.
The underlying cause for all such mischievous behaviour is self-cherishing.
Our jealousy is strong and whatever is
said
We are always the sceptic, we doubt what is meant.
We are fussy,
bad-tempered and hard to get on with,
Inflicting obnoxious behaviour on
others.
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.
This verse is referring to a person who is easily hurt. Even a
few words can make this person angry. Also being very sceptical, when in a bad
mood, he would suspect that those around are angry with him and he gets angry at
their appearance.
The Tibetan translation for the second line, 'we are always sceptic, we doubt
what is meant' is 'very superstitious'. Sometimes our superstition gets
overboard, and in Tibetan we describe such a person as 'very superstitious'. For
example, our superstitions make us suspicious and prevent us from doing virtuous
actions.
A person who has very strong superstitions or strong doubts will stop
engaging in any good activities. They prevent him from accomplishing any good
activities. All these doubts and superstitions are again caused by
self-cherishing.
'Hard to get on with' refers to some people who are very hard to get along
with. Whenever they are with others, their behaviour is always mischievous and
causes dislike. Also the way they talk is very rude and others would not like
it. They are not sociable and friendly. Because of all these, they are unsubdued
or unhappy and without peace. All this is again caused by self-cherishing.
When someone requests us to do something for
him,
We are never obliging, but think up instead
Clever devious methods to
do him some harm.
When others concede and agree with our viewpoint,
We do
not acquiesce - we argue still more.
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 our Dharma friends, spiritual masters or relatives give us
advice out of genuine concern, whether on worldly or Dharma matters, instead of
heeding their advice, we ignore it and try to find out their faults so as to
harm them. This is caused by our self-cherishing.
Due to the self-cherishing attitude, when someone tries to be close or
friendly to us, instead of reciprocating, we try not to get along with them. We
speak to them in an unpleasant manner, try to find out their faults, criticise
them and develop thoughts to harm them.
Question:
When you explained on 'not
heeding friend's advice and tries to harm them', what do you mean by 'harm'? How
do we harm them? Is it only mentally?
Gen-la:
Not only mentally, but also
physically whether directly or indirectly, as well as with speech (verbal).
We do not pay attention to what others tell
us;
We are a trial to be with; we strain others' nerves.
Our feelings are
hurt at the slightest remark,
And we hold grudges strongly - we never
forgive.
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, when the abbot or senior monks try to
advise some monks who are breaking the rules of the monastery, these monks would
dislike them. Such people do not want to listen to advice and are very difficult
to get along with. It is also extremely difficult to live with such people or to
accompany them. The example given is like one is sitting on a big piece of stone
that is at the edge of the cliff. One is constantly worried about falling off
the cliff with the stone. There is no moment of peace in the mind and one is
constantly worried. Again this is caused by self-cherishing.
Question:
It seems that there are
many verses about how various situations arise due to self-cherishing. However,
I always think that everything arises due to karma. Any action we do now, the
reaction of the other person is due to karma. Can Gen-la please clarify?
Gen-la:
Generally, any type of suffering is the consequence of negative karma.
Negative karma is also caused by self-cherishing and self-grasping. In this
text, self-cherishing is the worst enemy in Mahayana Thought Transformation.
This section of the text mainly emphasises on the self-cherishing attitude
because by realising the faults of self-cherishing, and if one converts that
thought into cherishing other sentient beings, then whenever one meets with
mischievous people who always causes one trouble and harm, one would not react
negatively to such persons but remain calm and peaceful.
Question:
In normal circumstances, if we are more mindful of our self-cherishing
and try to lessen it, does that make others react differently and not be so
nasty to us? What if people are still nasty to us?
Gen-la:
If
one lessens one's self-cherishing, when one encounters mischievous people, one
would not be harmed by them.
When bodhisattvas encounter mischievous people who always cause trouble, they
view such people as though they have found some precious jewels because it is
due to them that the bodhisattvas can enhance their qualities (patience, effort,
etc). As explained, whenever one experiences suffering or pain, such experience
will harm the self-cherishing attitude. Thus whenever the bodhisattvas meet such
mischievous people, they look upon them as supreme masters or teachers because
they help to enhance the bodhisattvas' practice of patience, especially the
practice of being patient towards those who harm one. Therefore encountering
mischievous people is not a suffering but something that helps one to progress
along the path to Buddhahood.
Question:
So it seems that if you still receive harm and people still abuse, you
accept that. If you pay attention to your own self-cherishing, you don't feel as
much suffering. It's more of an internal psychological mind game that we play on
ourselves?
Gen-la:
Although people still try to harm you but on your side you don't consider
that as harm. Rather, you interpret it as blessings from your Guru or Triple
Gems and also as the ripening of your own karma.
As can be found in the Guru puja, 'whatever appearances, good or bad, may I
be able to take it as a Path'.
Also, for the bodhisattvas who dwell in the higher Ground, whenever they hear
someone asking for sacrifices, for their bodies, limbs, etc… just by hearing
these words, they generate great ecstasy which is a greater bliss than the
practitioners of the Lower Vehicle entering the bliss of meditative equipoise.
Therefore, we need not even mention the joy these bodhisattvas' experience when
they actually give their bodies.
Question:
[not audible]
Gen-la:
When you generate the genuine thought to cherish other sentient beings
more than yourself, it is equal to having generated Bodhicitta.
The bodhisattva at the Path of Accumulation still creates karma. Those who
reach the Path of Seeing do not create any (new) karma that is motivated by
ignorance and delusion (contaminated karma) which are the causes to be reborn in
cyclic existence. They will create uncontaminated, positive karma.
Question:
At which Ground or Level do we say the bodhisattva has attained
relative Bodhicitta?
Gen-la:
In
order to generate conventional Bodhicitta, it is not necessary to reach any
Level or Ground (the Ten Bumis or Bodhisattva Grounds which are from the Path of
Seeing onwards). A Mahayana practitioner who achieves the Path of Accumulation
has developed the conventional Bodhicitta. When the practitioner or bodhisattva
reaches the Path of Seeing, he has achieved the First Ground (of the Ten
Grounds). In general, when we talk about 'Path' and 'Ground' they are synonymous
but in this context, they are different.
Question:
You say that after attaining the Path of Seeing onwards, the
bodhisattva does not create any karma from ignorance or delusion but still
create positive karma. Is the creation of positive karma due to the dualistic
view that the bodhisattva still holds, as the dualistic view only ceases at the
Path of No More Learning (Buddhahood) which means there is no positive or
negative karma?
Gen-la:
Conventional Bodhicitta is the dualistic mind or has the dualistic
appearance. For ultimate Bodhicitta, there is no dualistic view or appearance.
Question:
The bodhisattva from the First Ground onwards still sees the object as
truly existent?
Gen-la:
Actually, bodhisattvas of the First Ground have perceived emptiness
directly. They do not see phenomena as existing inherently from their own side.
However, there are three levels in the Path of Accumulation - Small, Medium and
Great. If they are at the Medium level, they have already realised emptiness.
The mind (ultimate Bodhicitta) which realises emptiness directly is a mental
factor, so it creates karma but that's non-dualistic perception. However, there
are many consciousnesses in the bodhisattvas, such as compassion, love, etc.
Question:
What is difference between this 'positive karma' created by Arya
bodhisattvas and non-Arya bodhisattvas?
Gen-la:
The ordinary bodhisattvas (those who have not reached the Path of Seeing
or First Ground), whatever karma they create whether positive or negative is
motivated by delusion such as the self-grasping ignorance. Once the practitioner
has reached the Path of Seeing onwards, whatever karma he creates is known as
uncontaminated karma which is motivated by positive thought.
Question:
Why do Arya bodhisattvas continue to create positive karma? Is it
because they still have the dualistic mind?
Gen-la:
They create uncontaminated karma in order to achieve Buddhahood.
Question:
[not audible]
Gen-la:
For the Arya bodhisattvas in the post meditation period, although
phenomena appear to exist from their own side, they do not apprehend them in
this way. Thus it is not because of this that they create karma.
Whenever one generates negative thought, one creates negative karma. When one
generates positive thought, one creates positive karma. Then again, when one is
in a neutral state of mind - neither positive nor negative, one creates neutral
karma which has no potential to throw us into any rebirth. Karma accompanies all
the mind or mental factors such as the Five Omni Present Mind. Even when
bodhisattvas are in deep meditation, the exalted wisdom in meditative equipoise
which accompanies that thought creates karma. Also during post meditation or in
between meditation sessions, that thought creates uncontaminated karma.
Question:
When the Arhats remain in meditative equipoise for eons until awakened
by the Buddhas, they must have also created a lot of positive karma. So why is
it that they have got to start from the Path of Accumulation to collect all the
positive karma again?
Gen-la:
Although they have created uncontaminated karma, they still lack
something such as Bodhicitta. In order to generate Bodhicitta, they have to
start from the Mahayana Path of Accumulation, practising the Seven-Point
Meditation. All the Mahayana practices are very new to them. Also, they have not
abandoned the self-cherishing attitude. They are too attached to the peace of
personal liberation. Therefore, they still have to be trained in the Mahayana
Path.
Question:
[not audible]
Gen-la:
Buddha still has karma since karma accompanies all consciousness but
whether Buddha still creates karma or not, I am not very sure.
The second part of the verse, 'our feelings are hurt at the slightest
remark', means whenever someone speaks the slightest harsh word to us or when
they show the slightest unpleasant expression, we are immediately hurt and we do
not forgive easily. We hold grudges and refuse to let go. This is caused by
self-cherishing.
We always are jealous of those of great
status;
We feel holy Gurus are threats to avoid.
Overwhelmed by attachment
and ruled by our passions,
We spend all our time lusting after young
loves.
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 are always jealous of those of great status'
refers to great Dharma practitioners or scholars who are well educated in Dharma
and who are always working for the benefit of people and society. Out of
jealousy we criticise them, although they do not have any faults. We try to find
fault with them. By right, we should rejoice at the high status of Dharma
practitioners. Thus, by just rejoicing at whatever they do, we create positive
karma.
The Tibetan translation for the second line is 'we disrespect Gurus and
Teachers and we view them as our enemies'.
Due to strong sensual desire or attachment, we spend most of our time running
after sensual pleasures of form, smell, taste, etc. Most of the time we are
overwhelmed by the strong desire for happiness in this life. So we waste our
time. Although the verse mentions 'lusting after young loves', it includes to
any type of attachment that we pursue. And we waste most of our time in order to
satisfy ourselves and to gain happiness in this life. Actually, what we must do
is to devote more time to practise Dharma and to engage in activities that
benefit sentient beings. Instead, we are controlled by strong desire and
attachment for the sensual pleasures and for the happiness of this life. Again
this is caused by self-cherishing. We have to recognise it.
We do not think of friendships as long-term
commitments We treat old companions with thoughtless neglect. And when we are
making new friends with a stranger, We try to impress him with grandiose ways.
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.
Some people, after they made friends, they share happy times and
initially help each other. Later when one of them becomes poor or face any
difficulties and problems, instead of helping, they just ignore this friend,
leave him behind. Such people's friendships do not last long.
The second part refers to some people who are very fond of making new
friends. When they make new friends, they will invite them to their house and
try to impress them so as to take advantage of these new friends. The keenness
to make new friends is not sincere, it is motivated by thoughts of cheating or
deceiving them ultimately. This is again caused by self-cherishing.
We lack clairvoyance, yet lie, feigning
powers,
And then when proved wrong, we must bear all complaints.
We have
little compassion for those who are near us;
Whenever they blunder, we are
quick to lash out.
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.
Some people pretend to have attained clairvoyance in order to
gain status, reputation or money. When asked to check something, because they do
not actually possess clairvoyance, their prediction is wrong or goes totally
opposite. When confronted with such errors, they have to accept all the
complaints since they have made a false judgement or prediction. Such pretence
of possessing clairvoyance is caused by self-cherishing.
The second part: When those who rely on you or trust you seek help from you,
you have to treat them well. Instead, without compassion, you disappoint them
with your actions. Again this is caused by self-cherishing.
We have poor education and limited
knowledge;
Whenever we speak we are unsure of ourselves.
Our learning in
scriptural text is so meagre,
When hearing new teachings we doubt they are
true.
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.
In order to give teachings, one has to study thoroughly,
extensively and precisely about the subject or the scriptures beforehand.
However, there are people who, when they are supposed to study, do not study
hard, and when the time comes in the future when they have to teach, they teach
whatever they know and make up the rest, lying and giving false instructions.
Again, it is due to self-cherishing that they did not study well or thoroughly
when they were supposed to.
Therefore when one studies, one has to study as many scriptures or texts as
possible. This will help one in practice and also, in the future, when one has
to teach, one can teach clearly and precisely. Those who are not able to study
well, their knowledge of scripture or text is very limited. When they have to
teach or when someone asks them a question, because they have not studied
thoroughly or completed their studies, they might say that 'it does not exist in
the text'. They hold such wrong views because they do not want to accept that
they do not know. Thus they lie. Again, such behaviour is caused by
self-cherishing.
By making a habit of anger and passion,
We
come to despise everyone that we meet;
And by making a habit of jealous
resentment,
We ascribe fruits to others, disclaiming their worth.
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.
Since we are very habituated from beginningless lifetimes with
anger and passion, when one is practicing the Gelug tradition, one would, for
example, say that the other traditions are bad and when one is practicing Sakya
or Nyingma tradition, one would criticise the other traditions. Also we
criticise different tenets or systems… that one is good and the others are bad.
All this is caused by attachment propelled by self-cherishing.
The second part means that since we are very habituated by jealousy, whenever
we see great Dharma practitioners or those with high qualities or who are
helpful to sentient beings, out of jealousy we cannot bear it and we try to
despise them. We deny their good qualities. Even though they do not have any
faults, we exaggerate and lie about their faults and criticise them.
Some people, in the earlier part of their lives, have engaged in negative
activities such as cheating and deceiving others, killing animals and humans and
stealing things. But in the later part of their lives, they changed and become
very good Dharma practitioners, and engaged in activities that are beneficial to
the society. We should rejoice that they have changed from bad to good. However,
there is the danger that there will be people who would look at the earlier part
of their lives and despise or belittle them although they have totally changed
their ways. This is not the way, because if we are to criticise their past wrong
actions, we would also be criticising the Buddha because before he became a
Buddha, he was just an ordinary being like us who have committed many negative
actions.
************************************************************************
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
