There are some people who do not study well in texts or
scriptures. Such people have wanted to practice Dharma but their knowledge is
very limited. When somebody asks them how to practice, they merely reply to
practice Refuge but could not explain very precisely how to practice Refuge.
There are people who think that studying text or scriptures are just a
collection of intellectual information and some people whose Dharma knowledge is
very limited would claim (out of ignorance) that just by meditating on the deity
is sufficient and we do not need to study the vast texts or scriptures or
philosophy. They just ignore the scriptures which are very profound in meaning.
There are some people, because they do not know, they think that studying the
great philosophy is not necessary and that simple practice will do. There are
also people who out of ignorance, do not know that the vast scriptures or
philosophical texts can help us in our Dharma practice.
Therefore it is very important for Dharma practitioners to study as much as
possible. For example, there are two sincere Dharma practitioners. One of them
studies very well and knows how to practice, the other does not study very well
about how to practice. The one who has studied very well about Dharma, all the
texts and scriptures explaining on how to develop wisdom, would overcome his
delusions faster and attain more realisations than the other who has not studied
so well about Dharma although they apply the same level of effort to practice.
Having given this example, we must not mistaken that there is no benefit if
we practice with little Dharma knowledge or do not know very well how to
practice. There is still benefit even though one does not know very well how to
practice but still practices. However, the important point is that if one knows
very well and practices, one can gain realisation quicker and overcome the
delusions faster. Therefore it is very important to read as much Dharma texts as
possible and to consult others whenever we have any doubts or do not understand.
As it is mentioned in the Lam Rim that,
Although the sin of the wise one is heavy, it is light.
Though
the sin of the foolish one is light, it is heavy.
We cannot take the phrase literally. We should take the interpretative
meaning. Here "light" and "heavy" refers to "small negativities" and "big
negativities" respectively. It means that the wise, although they may have
created heavy negativities, they know how to purify them. They know lots of
methods to purify the negative karmas easily by applying the Four Opponent
Powers. Therefore, even if they created heavy negativity karma, they can purify
them easily such that the effect or sin becomes light. But for the fools,
although their sin is light, it is heavy, as they do not know how to apply the
antidotes to overcome the negativities or to purify the negative karma therefore
their negative karma multiplies and become heavy.
Thus, even in the context of purification, there is a great difference
between one who knows how to purify and one who does not know.
Question:
When we do our purification
practice daily, there is a danger of it becoming so habitual that we gradually
lacks the mindfulness in the practice just like when we drink water without
being mindful of it. How can we protect ourselves from this situation?
Gen-la:
As we know that just by merely
reciting the prayers or mantras, is not very effective in purifying the negative
karma, in order to avoid such situation, we have to contemplate on the Perfect
Human Rebirth, how precious it is and difficult it is to achieve. Also by
recollecting death and impermanence, that our lives are full of uncertainties
that we can die any moment. Even if we think that we are very healthy, there is
no guarantee that we will still be alive an hour later. There are people whom we
have seen an hour ago that we would not be able to see anymore. If we
contemplate in this way, now that we have the opportunity to prepare for our
future lives and to purify all the negative karmas which are the causes of all
unwanted suffering. If we think in this way, that will encourage us to practice
seriously and to stimulate our thoughts to engage in the practice more
seriously.
Therefore it is very important that as a Dharma practitioner, even if one
does not know the vast scriptures, whatever one knows for our daily practices
(reciting mantras and prayers), it is very important to know the procedures
properly such as how to set the motivation and so forth. If one does not know
very well how to undertake the practice, then it is very important to read books
related to the practice and even if one is not clear after reading the books one
can consult someone who is more senior and knows better. In this way, one adds
to one's knowledge on the practice and how to practice well. This is very
important. Otherwise if one just practice without knowing what one is doing,
sometimes there is the danger that what one may think is Dharma practice but
sometimes due to mistaken motivations, does not become Dharma. Thus it is very
important to study before one practice and to study as much as one can as one
practices so that if one practices after knowing well, it will be more
meaningful and effective.
Now we come to the second part of the verse. As a Lam Rim practitioner (or
any Dharma practitioner), it is very important to receive any discourse or the
oral transmission from someone who holds the lineage of the teaching or the
discourse. If one receive such teachings from a guru who holds the lineage of
the particular teaching or oral transmission, it is very beneficial for the
disciples when they practice. They will easily receive the blessings and it will
be quicker for them to develop realisations because of the blessings of the
unbroken lineage which is passed down from Buddha Shakyamuni. In the second part
of the verse it is mentioned that one need not rely on the spiritual masters.
There are some practitioners who study the philosophy and are quite intelligent,
would think that they do not need to rely on the spiritual masters. They think
that they can teach themselves and others. Although they may be able to teach
others, there will not be much blessings compare to those who have the lineage
of the teachings.
Question:
Although we might have
received the oral transmission from a qualified lama but we do not understand as
the transmission is in Tibetan. Is it not as effective?
Gen-la:
It is still effective although you
do not understand the language.
We fail to explain what the 'Three Baskets'
teach,
But instead dwell on theories we have made up ourselves.
We lack
deep conviction and faith in the teachings,
Whatever we say leaves disciples
confused.
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.
There are people who whenever they teach others, just made up some teachings
by themselves, which are not related to the Three Scriptural Teachings as taught
by the Buddha. Since they are not well educated in the Buddha-dharma, they do
not convey teachings related to the Three Scriptural Teachings which emphasise
on ethics or morality, development of single pointed concentration and the
development of wisdom. Some claimed their teachings were Pure Vision or
Treasured Teachings that were hidden in order to cheat others.
Question:
From Padmasambhawa, there were
the 'Terma' teachings which were found later. These teachings are OK, are they?
Gen-la:
The 'hidden treasure' of Dharma by
Padmasambhawa is a perfect (without mistake). It was prophesised that at certain
time some specified people would take out these Dharma and they would practice.
That is the genuine Dharma treasure.
However, His Holiness mentioned that even in Tibet, there are people who made
up some fake Dharma treasure. These people used the little knowledge they have
on Dharma to compose texts and hide or buried under the ground. Then they
pretend to have dug the texts from the ground and claimed that these are the
Dharma treasures. The 'false theories' refers to those people who made up the
fake Treasured Dharma. We also believe that Padmasambava is the emanation of Je
Tsongkapa. Padmasambava prophesied that there would be a monk called Losang
Dragpa who would spread the Dharma.
The Cittamani Tara Puja that we do every month is related to the Highest Yoga
Tantra tradition. This tradition comes from a great Lama known as Dagpa Dorje
Chang who is one of the previous Pabongka Rinpoche's tutor. When he went to the
Potala, he had a vision of Green Tara, who taught him the Cittamani Tara Puja.
Such teaching is also called Pure Vision teachings.
Although Lama Tsongkapa himself received many visions of deities and Buddhas,
and had received many teachings from them; in his works and texts, he never
mentioned that they were pure vision teachings. All his teachings were related
to the Buddha's teachings that can be derived from the Kangyur and Tangyur
(commentaries of the great Buddhist pandits).
Question:
How is not being able to study
well related to self-cherishing? Does it mean that if we lessen our
self-cherishing then we would be able to study better and teach better?
Gen-la:
Due to our failure to follow the
proper procedures in our study, we condemned the vast scriptures or the
philosophical scriptures and that is not helpful to our practice. This is caused
by self-cherishing. The reason why we are not able to study the Dharma well it
is because we are distracted by the happiness of this life or worldly affairs.
Again, this distraction is caused by self-cherishing. Since we did not study
well, we might claim that the vast, profound scriptural texts are not useful to
practice. Such kind of condemnation or belittling is caused by self-cherishing.
Question:
Will lessening of
self-cherishing improve our study? Is it like an indicator? If our study does
not improve, does it mean our practice of lessening self-cherishing is not
enough?
Gen-la:
Since self-cherishing prevents us
from developing or enhancing our good qualities such as making offerings,
practice and being generous and good hearted. When we reduce our
self-cherishing, we would be encouraged to help other sentient beings, to make
offerings, to be generous and kind hearted thus our Dharma practice will
progress automatically.
Question:
Since reducing self-cherishing
is so important, could Gen-la please clarify how do we reduce self-cherishing
step by step. As the two methods of 'Seven Point Cause and Effect' and
'Exchanging Self for Others' are very advance methods, how do beginners like us,
who also wish to reduce our self-cherishing, practice?
Gen-la:
There are two methods to generate
bodhicitta - Seven Point Cause and Effect Instructions and Equalising and
Exchanging Self with Others. The second method is for practitioners with sharper
faculties.
We can empathise that, like us, other sentient beings wish for happiness and
do not want suffering. Thinking like this, we can practice Equalising and
Exchanging Self with Others.
Also, to generate compassion, we need to rely on sentient beings who are
suffering. As we feel unbearable while seeing sentient beings suffer, we can
develop compassion. After we have generated the great compassion, we assume the
responsibility of taking all sentient beings to Buddhahood. With such thoughts,
we have to engage in the practice of the Six Perfections. Each of the practice
on the Six Perfections relies on sentient beings as objects of practice. For
example to practice generosity, we need sentient beings as objects to give to.
In addition, our current state of Perfect Human Rebirth is also due to the
kindness of sentient beings because it is due to having observed morality that
we can achieve such rebirth. In order to observe morality, we need to have
sentient beings as objects that we refrain from harming.
It is difficult for us to practice in this way, however, we can contemplate
on the faults or disadvantages of self-cherishing and the advantage of
cherishing sentient beings. If we contemplate regularly, we can develop the
attitude to cherish sentient beings more.
Therefore it is important to realise the disadvantages of self-cherishing so
as to reduce it. The biggest obstacle that self-cherishing cause us is that it
prevents us from achieving the state of liberation and the omniscient mind. If
we think of the small problems cause by self-cherishing, such as a businessman
who enjoys good profit all along until certain year when the economy suffers and
he could not make as much money. He experiences great dissatisfaction not
because he does not have enough money to feed himself and his family but because
of his dissatisfaction. All these senseless dissatisfaction is useless.
Sometimes, our self-cherishing can also cause us to get angry without any
reasons. When we get angry, we will create a lot of negative karma. If we are
able to see the disadvantage and faults of self-cherishing that it gives us a
lot of problems and sufferings, we will not be influenced by self-cherishing and
engage in any activity that is caused by self-cherishing. Even when sometimes we
lost control and fall under the influence of self-cherishing, we would
subsequently regret our deeds and purify the negative karma. In this way, we can
reduce our self-cherishing gradually.
We do not despise actions unwise and
immoral,
Instead we dispute and attempt to pick flaws
In the excellent
teachings and great masters' works.
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.
There are people who claim to be Dharma practitioners but engage in actions
that are immoral, unwholesome or negative. They always try to find faults and
dispute with the pure practitioners and those who give genuine teachings.
We are never embarrassed when acting
disgracefully,
Only respectable deeds cause us shame.
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.
There are people who when engage in unwholesome actions such as when they
successfully cheated others or when they beat others to death, they think that
they have done great things instead of viewing such actions as faulty. These
people ought to be ashamed or feel remorseful of their deeds but instead they
rejoice at their wrong deeds.
For example, when our relatives or friends give up the luxury in their life
and live on meagre food and clothing, we ought to rejoice at their effort in
giving up the enjoyment of life to practice Dharma as their lives become
meaningful. But instead we feel ashamed or embarrassed to acknowledge them (due
to their wretched appearance) when asked by others if we are related to them.
During Milarepa's time, he was practicing all the time that he paid no
attention to his clothes which had in fact become tattered and was revealing his
body. When one of Milerepa's relative saw this, the relative offered to mend his
clothes as he found this embarrassing.
Milerepa rejected his offer and told him that he should not feel embarrassed
with Milerepa's torn clothes but to be ashamed of his own embarrassment. This is
because Milerepa is a great Dharma practitioner who has renounced all his
worldly affairs and practiced sincerely. He has become an object of veneration.
Although the offer made by Milerepa's relative was sincere, Milerepa pointed to
him that one should not mistaken what to be embarrassed and what not to be
embarrassed.
************************************************************************
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
