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2006
- December 30
It wouldn't be bad if you didn't have statues, but it has become indispensable to have Buddhist texts which deal with the structured path to train our mind. If you have Buddhist texts, read them for yourselves and to friends who visit. That way you can help others to understand Buddhist ideas. For instance, it is interesting to read Milarepa's life story and songs. We find in them many enlightening lessons. Buddha's image alone will not purify us of karmic obscuration.... It is very important to study the scriptures. They are not to be just stacked up on the altar. They must be cultivated in our mind. ...[we] take great interest in having the symbolic representations of Buddha's body, speech and mind. I feel it is more important to acquire and read scriptures, the symbolic representations of his speech. You can pay homage to them, you can make offerings to them; above all, you should study them.
--from Generous Wisdom: Commentaries of His Holiness the Dalai Lama XIV on the Jatakamala Garland of Birth Stories
- December 23
Question: When a practitioner of the Great Vehicle vows not to enter into nirvana until all beings are liberated, how is it possible to fulfill this vow?
Dalai Lama: Three modes of generating an altruistic intention to become enlightened are described—like a king, like a boatman, and like a shepherd. In the first, that like a king, one first seeks to attain a high state after which help can be given to others. In the second, like a boatman, one seeks to cross the river of suffering together with others. In the third, like a shepherd, one seeks to relieve the flock of suffering beings from pain first, oneself following afterward. These are indications of the style of the altruistic motivation for becoming enlightened; in actual fact, there is no way that a Bodhisattva either would want to or could delay achieving full enlightenment. As much as the motivation to help others increases, so much closer does one approach Buddhahood.
--from The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace
- December 15
If we are feeling very nervous all the time, the first step toward doing something to remedy the situation is to take ourselves and the quality of our life seriously. Suppose we are walking down the street and we step on a bug and partially crush but have not actually killed it. If we continue walking and ignore the bug's experience of its leg being crushed or severed, we do so because we do not take the insect and its life seriously. We have no respect for it. If we treat ourselves no better than we do a bug and ignore our innermost pains and anguish, that is most unfortunate.
Taking ourselves seriously means actually looking at how we are experiencing our life and, if there is something unsatisfactory about it, admitting it to ourselves. Our tension and stress do not go away by denying them or avoiding taking an honest look. And admitting that something is amiss is not the same as complaining about it and feeling sorry for ourselves. Nor does it imply that something is fundamentally wrong with us and we are guilty of being a bad person because we are nervous. Being objective, not melodramatic, and remaining non-judgmental are essential for any healing, spiritual process.
--from The Gelug/Kagyu Tradition of Mahamudra
- December 9
Dalai Lama: "In the traditional [Tibetan] society, most people automatically did the types of work their families did--nomads, farmers, merchants, and so on. But some people still engaged in work that was not in keeping with the principle of nonharm, because there are butchers, metal smiths who make swords, and so on. But these kinds of work were also generally hereditary."
Howard Cutler: "Speaking of work and the implementation of the concept of nonharm, ...you mentioned that there was a rule in Tibet that any new invention had to guarantee that it was beneficial or at least not harmful for at least seven generations."
DL: "...there do seem to be certain practices and policies that successive Tibetan governments adopted in Tibet that reflect putting into practice certain Buddhist ideals, such as the Buddhist principle of respecting the natural world, particularly the animal world. For example, all the communities living near the Yamdrok Lake used to rely heavily on fishing in the past. Recently I heard about a policy that was adopted during the Fifth Dalai Lama's time where they were discouraged from fishing, and in order to compensate them, some other communities would band together and provide them an equivalent value in grain, so that they would be compensated against their loss. Similarly, in the area near Mount Kailash, around Lake Manasarovar during a particular season, a lot of waterfowl migrate there. They lay their eggs on the shores and apparently there was a government policy that during the egg-laying season, they would appoint people to watch over the eggs to make sure they were safe. Of course, there might be individuals who in addition to taking the salary probably ate some of the eggs as well. These things happen. But overall there is this kind of attitude of nonharm. "So, even though in Tibet, people didn't always follow the principle of nonharm in their work ...this principle was still deeply ingrained in the people.
"In general, I think this could be applied in the West. Although not everybody has options about the work that they do, at least I think it is good to give serious thought to the kind of work one does, and the impact it has on others. I think it is best to choose work that does not cause harm to others, that does not exploit or deceive others, either directly or indirectly. I think that's the best way."
--from The Art of Happiness at Work
- December 2
...there are various factors that contribute to attaining that level of joy and happiness which we conventionally also recognize as sources of happiness, such as good physical health, ...the wealth that we accumulate, ...and a circle of friends we trust and with whom we can relate emotionally.
Now all of these are, in reality, sources of happiness, but in order for one to be able to fully utilize them with the goal of enjoying a happy and fulfilled life, one's state of mind is crucial. If one harbors hateful thoughts within, or strong or intense anger somewhere deep down, then it ruins one's health, so it destroys one of the factors. Even if one has wonderful possessions, when one is in an intense moment of anger or hatred, one feels like throwing them—breaking them or throwing them away. So there is no guarantee that wealth alone can give one the joy or fulfillment that one seeks. Similarly, when one is in an intense state of anger or hatred, even a very close friend appears somehow "frosty," cold and distant, or quite annoying.
What this indicates is that our state of mind is crucial in determining whether or not we gain joy and happiness. So leaving aside the perspective of Dharma practice, even in worldly terms, in terms of our enjoying a happy day-to-day existence, the greater the level of calmness of our mind, the greater our peace of mind, and the greater our ability to enjoy a happy and joyful life.
--from Healing Anger: The Power of Patience from a Buddhist Perspective
- November 23
Any sense of conceit or self-importance gets in the way of cultivating the genuine altruistic intention, and the most effective remedy against this is the cultivation of humility. If we look at the examples of the great Kadampa masters, such as Dromtonpa, we find that their entire lives demonstrate the importance of the practice of humility.
I can tell you a more recent story to illustrate this point. The great nineteenth-century Tibetan Dzokchen meditator Dza Patrul Rinpoche always maintained a demeanour of true humility. At one time, when he was giving a series of teachings to a large crowd of students, he experienced a forceful yearning for solitude. So one day he quietly left his residence and disappeared, dressed like an ordinary pilgrim and carrying a walking staff and very little else. When he reached a nomadic camp he sought shelter for a few days with one of the families. While he was staying with them, his hostess asked him to read some texts and, since he looked just like an ordinary pilgrim, in return for his food and lodging she asked him to help with the household chores, which included the disposal of the contents of her chamber pot.
One day, while he was away from the camp attending to this task, some of his well-dressed monk students came looking for him. When his hostess heard their description of him, she suddenly realised this was the same person she had asked to throw away the contents of her chamber pot. (It is said she was so embarrassed that she just ran away!) Such was the humility of this great teacher, who had many thousands of students.
...great practitioners of the altruistic intention also possess a tremendous courage grounded in real inner strength.... This combination of a total lack of conceit yet possessing great depth of courage is what is required in a true practitioner of bodhicitta, the altruistic mind of awakening.
--from Lighting the Way
- November 18
In the realm of matter, one and the same object can serve as a cause of happiness for some living beings, and a cause of suffering for others. Certain plants, for example, function as medicine for some creatures, but for other species they can be poisonous. From the point of view of the object itself there is no difference, but because of the physical constitution and the material state of the particular living being, that single self-same object can affect them in different ways. Then, in the sphere of our own experiences, the same holds true. A certain individual may appear to some as very friendly, kind and gentle, and so gives them feelings of happiness and pleasure. Yet to others that same person can appear harmful and wicked, and so cause them discomfort and unhappiness.
What this kind of example points to is that, although external matter may act as a cause for our experience of pain and pleasure, the principal cause that determines whether we experience happiness or suffering lies within. This is the reason why, when Buddha identified the origin of suffering, he pointed within and not outside, because he knew that the principal causes of our suffering are our own negative emotions and the actions they drive us to do.
--from Dzogchen: The Heart Essence of the Great Perfection
- November 11
External disarmament is very, very important. Already, there is some movement. My dream is that one day the whole world will be demilitarized, but we cannot achieve this overnight. Also, we cannot achieve it without a proper, systematic plan; however, it is important to make the target clear. Even though it may take one hundred years, or fifty years, that doesn't matter. Establish a clear idea or clear target; then try to achieve it step by step. As a first step, we have already started with the elimination of antipersonnel mines and biological weapons. Also, we are already reducing nuclear weapons; eventually, there should be a total ban on nuclear weapons. This is now foreseeable; the idea of its possibility is approaching. These are great, hopeful signs.
--from The Art of Peace: Nobel Peace Laureates Discuss Human Rights, Conflict and Reconciliation with His Holiness the Dalai Lama and other Nobel Laureates
- November 4
I consider it very important for religion to have an influence on politicians. Politicians need religion much more than pious people who have withdrawn from the world need it. There is a constant increase in the scandals in politics and business that can be traced back to the lack of self-discipline on the part of the responsible parties. In India, the minister-president of West Bengal once said to me with what he considered a humble attitude that he was a politician and not a religious person. I responded to him: politicians need religion more than anyone else.
When hermits in solitude are bad persons, the result is that they harm themselves alone and no one else. But when such influential people as politicians are full of bad intentions, they can bring misfortune to many. This is why religion, as continuous work on our inner maturity, is important for political rulers.
A politician must have moral principles. I am convinced of this. Seen in this light, politics and religion belong together. In the United States, church and state may be separate, but when the president takes office, he makes a vow in the name of God with his hand on the Bible. This means that God should be the witness that the president will conscientiously fulfill his official duties.
--from Path of Wisdom, Path of Peace: A Personal Conversation
- October 28
The environment where you are doing the meditation should be properly cleaned. While cleaning, you should cultivate the motivation that since you are engaged in the task of accumulating great stores of merit by inviting the hosts of buddhas and bodhisattvas to this environment, it is important to have a clean place. You should see that all the external dirt and dust around you is basically a manifestation of the faults and stains within your own mind. You should see that the most important aim is to purge these stains and faults from within your mind. Therefore, as you cleanse the environment, think that you are also purifying your mind. Develop the very strong thought that by cleaning this place you are inviting the host of buddhas and bodhisattvas who are the most supreme merit field, and that you will subsequently engage in a path that will enable you to purge your mind of the stains of delusions.
--from Path to Bliss: A Practical Guide to Stages of Meditation
- October 21
There are many types of meditative stabilisation, but let us explain calm abiding (samatha) here. The nature of calm abiding is the one-pointed abiding on any object without distraction of a mind conjoined with a bliss of physical and mental pliancy. If it is supplemented with taking refuge, it is a Buddhist practice, and if it is supplemented with an aspiration to highest enlightenment for the sake of all sentient beings, it is a Mahayana practice. Its merits are that, if one has achieved calm abiding, one's mind and body are pervaded by joy and bliss; one can--through the power of its mental and physical pliancy--set the mind on any virtuous object one chooses; and many special qualities such as clairvoyance and emanations are attained.
--from The Buddhism of Tibet
- October 15
When we say that the ignorant mind is perverse or wrong, we are talking about the way it misconceives reality. Now the pertinent questions are: What is reality? How is this mind mistaken about reality? And in what way does the mind wrongly apprehend reality? Reality or emptiness of true existence is something that can be established logically. There are sound, or perfect, reasons to prove the emptiness of inherent existence, and we can gain conviction in these reasons. On the other hand, there is no logical way to prove true existence. True existence is what appears to an ordinary, untrained consciousness. But when it comes under logical scrutiny, true existence cannot be found. Even in our everyday life we often find contradictions between the way certain things appear and their actual mode of existence; that is, the way things actually exist is different from the way they appear to exist.
...Our perception of impermanent things like mountain ranges and houses does not conform to their actual mode of existence. Some of these things have existed for many centuries, even thousands of years. And our minds perceive them in just that way--as lasting and permanent, impervious to momentary change. Yet when we examine these objects on an atomic level, they disintegrate every moment; they undergo momentary change. Science also describes a similar pattern of change. These objects appear solid, stable, and lasting, but in their true nature, they constantly change, not keeping still even for a moment.
--from Stages of Meditation
- October 8
According to some scientists, emotion is not necessarily negative. Emotion is a very strong feeling. While some emotions are destructive, others are constructive. In a meeting with scientists, we concluded that there are emotions even in the Buddha's mind. There is a strong sense of caring and compassion and also the realization of emptiness. In the beginning, there is just a vague feeling of emptiness. At that level, there is no emotion, but once you become more familiar with it, then that feeling increases. At a certain level, the realization of emptiness also becomes a kind of emotion. Therefore, in the practice of developing wisdom and loving-kindness/compassion, you strengthen these inner qualities and then reach a state where you have an upsurge of feeling called emotion. We can clearly see this link between intellect and emotions. Thus, the brain and heart can go side by side. I think this is the Buddhist approach.
--from Many Ways to Nirvana: Reflections and Advice on Right Living
- September 30
As a friend, my request and wish is that...you try to promote a sense of brotherhood and sisterhood. We must promote compassion and love; this is our real duty. Government has too much business to have time for these things. As private persons we have more time to think along these lines--how to make a contribution to human society by promoting the development of compassion and a real sense of community.
...If someone who easily gets angry tries to control his or her anger, in time it can be controlled. The same is true for a selfish person; first that person must realize the faults of a selfish motivation and the benefit in being less selfish. Having realized this, one trains in it, trying to control the bad side and develop the good. As time goes by, such practice can be effective. This is the only alternative.
Without love, human society is in a very difficult state; without love, in the future we will face tremendous problems. Love is the center of human life.
--from Kindness, Clarity & Insight
- September 24
Question: A person, particularly in the West, must have the foundation of humility, honesty and an ethical way of life. Once one has this foundation, what else does Your Holiness suggest that one cultivate in one's life, if there is the foundation of virtue, ethics and humility?
DL: The next thing to be cultivated is mental stabilization. Ethics is a method to control oneself--it is a defensive action. Our actual enemy, you see, is within ourselves. The afflicted emotions (pride, anger, jealousy) are our real enemies. These are the real trouble makers, and they are to be found within ourselves. The actual practice of religion consists of fighting against these inner enemies.
As in any war, first we must have a defensive action, and in our spiritual fight against the negative emotions, ethics is our defense. Knowing that at first one is not fully prepared for offensive action, we first resort to defensive action and that means ethics. But once one has prepared one's defenses, and has become somewhat accustomed to ethics, then one must launch one's offensive. Here our main weapon is wisdom. This weapon of wisdom is like a bullet, or maybe even a rocket, and the rocket launcher is mental stabilization or calm abiding. In brief, once you have a basis in morality or ethics, the next step is to train in mental stabilization and eventually in wisdom.
--from The Dalai Lama, A Policy of Kindness: An Anthology of Writings by and about the Dalai Lama compiled and edited by Sidney Piburn, Forword by Sen. Claiborne Pell
- September 17
...meditation on emptiness begins with gaining a sense of the inherent existence of which phenomena are empty, for without understanding what is negated, you cannot understand its absence, emptiness.
...Through carefully watching how you conceive your self, or "I," to be inherently established, you will determine that the "I" appears to be self-instituting without depending on the collection of the mental and physical aggregates, which are its basis of designation, or without depending on any of them individually, even though the "I" appears with those aggregates. Proper identification of this appearance is the first essential toward realizing selflessness--ascertaining the object of negation.
--from Yoga Tantra: Paths to Magical Feats
- September 10
At the moment the world's spiritual traditions have greatly degenerated. It is very important in such times that the practitioners themselves make especially strong efforts to gain realization. To permit the lineages of transmission to disappear is to allow the world to plunge into darkness. The great Vasubandhu wrote, "Buddha, who is like the eye of the world, is no longer to be seen. His great successors, who realized the most profound teachings, also have passed away. Who equals them?" It might be asked, who is there today to equal the master Vasubandhu? Who practices as well as did Milarepa? Such people are rare. We should remember that everything but Dharma is useless at death, and instead of wasting our lives on meaningless activities, we should blend our mindstreams with the teachings and with practice. Doing so benefits us as individuals and benefits the world by strengthening its spiritual basis.
Each of us has to be able to feel the pride that we ourselves can reach perfection, we ourselves can attain enlightenment. When even one person indulges in spiritual practice, it gives encouragement to the guardian spirits of the land, and to the celestial deities who have sworn to uphold goodness. These forces then have the ability to release waves of beneficial effects upon humanity. Thus our practice has many direct and indirect benefits. ...If we practice the teachings and live the ways of Dharma, all the natural forces of goodness will be behind us.
--from The Path to Enlightenment
- September 3
War, sadly, has remained a part of human history up to the present, but I think the time has come to change the concepts that lead to war. Some people consider war to be something glorious; they think that through war they can become heroes. This attitude toward war is very wrong. Recently an interviewer remarked to me, "Westerners have a great fear of death, but Easterners seem to have very little fear of death."
To that I half-jokingly responded, "It seems to me that, to the Western mind, war and the military establishment are extremely important. War means death--by killing, not by natural causes. So it seems that, in fact, you are the ones who do not fear death, because you are so fond of war. We Easterners, particularly Tibetans, cannot even begin to consider war; we cannot conceive of fighting, because the inevitable result of war is disaster: death, injuries, and misery. Therefore, the concept of war, in our minds, is extremely negative. That would seem to mean we actually have more fear of death than you. Don't you think?"
--from The Compassionate Life
- August 26
The Buddhist view is that in the external world there are some elements that are material, and some that are nonmaterial. And the fundamental substance, the stuff from which the material universe arises, is known as space particles. A portion of space is quantized, to use a modern term; it is particulate, not continuous. Before the formation of the physical universe as we know it, there was only space, but it was quantized. And it was from the quanta, or particles, in space that the other elements arose. This accounts for the physical universe.
But what brought about that process? How did it happen? It is believed that there existed other conditions, or other influences, which were nonmaterial, and these were of the nature of awareness. The actions of sentient beings in the preceding universe somehow modify, or influence, the formation of the natural universe.
--from Consciousness at the Crossroads
- August 18
Among the seven branches [qualities of Buddhahood]—complete enjoyment, union, great bliss, non-inherent existence, compassion, uninterrupted continuity, and non-cessation—three are found only in tantra—complete enjoyment, union, and great bliss—and the other four are common to both sutra and tantra, although non-inherent existence can also be put in the group specific to tantra when it is considered as the object ascertained by a bliss consciousness.... In Yoga Tantras the bliss arising from holding hands or embracing is used in the path; in Performance Tantras, from laughing; and in Action Tantras, from looking. The four tantras are similar in that they all use desire for the attributes of the desire realm on the path.
--from Tantra in Tibet
- August 12
The Sevenfold Cause-and-Effect Method
If we have been reborn time after time, it is evident that we have needed many mothers to give birth to us.... the first cause bringing about bodhicitta is the recognition that all beings have been our mother.
The love and kindness shown us by our mother in this life would be difficult to repay. She endured many sleepless nights to care for us when we were helpless infants. She fed us and would have willingly sacrificed everything, including her own life, to spare ours. As we contemplate her example of devoted love, we should consider that each and every being throughout existence has treated us this way. Each dog, cat, fish, fly, and human being has at some point in the beginningless past been our mother and shown us overwhelming love and kindness. Such a thought should bring about our appreciation. This is the second cause of bodhicitta.
As we envision the present condition of all these beings, we begin to develop the desire to help them change their lot. This is the third cause, and out of it comes the fourth, a feeling of love cherishing all beings. This is an attraction toward all beings, similar to what a child feels upon seeing his or her mother. This leads us to compassion, which is the fifth cause of bodhicitta. Compassion is a wish to separate these suffering beings, our mothers of the past, from their miserable situation. At this point we also experience loving-kindness, a wish that all beings find happiness. As we progress through these stages of responsibility, we go from wishing that all sentient beings find happiness and freedom from suffering to personally assuming responsibility for helping them enter this state beyond misery. This is the final cause. As we scrutinize how best to help others, we are drawn to achieving the fully enlightened and omniscient state of Buddhahood.
--from An Open Heart: Practicing Compassion in Everyday Life
- August 5
How then does the mistaken idea, that things exist from their own side, operate? Whatever appears to the mind appears as if it existed truly from its own side. ...Now if the object existed as it appears to you, then, when you searched for it, you could actually find a real [object]. So, we must ask ourselves whether or not this object, when searched for, is to be found or not. If the object is not found when it is searched for, we must conclude that it does not exist from its own side, that when the label is applied to its basis, it is not so labeled because the basis somehow bears within it something which is the object. At this point, one must conclude that the object does not exist as it appears to, but then, one may wonder whether it exists at all.
Things, however, are not utterly non-existent. They do exist nominally. So things do exist, but they do not exist from the side of the basis of the label. And hence, though they do exist, because they do not exist within the object itself, they must exist only as they are labeled by the subject (the conceptual mind, for example). There is no other way for the object to exist apart from the way it is posited by conceptual thought. This is then what we mean when we say that all phenomena are merely labeled by conceptual thought. However, things do not appear to us as if they were mere conceptually labeled entities. Instead, they appear as if they existed from their own side. Therefore, it is a mistake to think that things exist as they appear.
--from Answers: Discussions with Western Buddhists
- July 29
When you get tired, it is appropriate to repeat mantra. However, for a beginner the main part of the meditation revolves around the six deities*, which should be cultivated carefully and leisurely. This is because clear appearance of oneself as a deity must be achieved for the sake of amassing the two collections of merit and wisdom, achieving firm meditative stabilisation, and transforming all physical and verbal actions into powerful aids for others' welfare. Hence, before repeating mantra, the yoga of non-dual profundity (realisation of emptiness) and manifestation (appearance as a deity) should be sustained, developing clarity in observing the divine form and in ascertaining its lack of inherent existence. When, having done this one-pointedly, you become tired, then for the sake of resting begin repeating mantra.
...Tsong-ka-pa also says that in the approximation phase meditation is chief, mantra repetition is secondary.
--from Deity Yoga In Action and Performance Tantra
* ultimate, sound, letter, form, seal, and sign
- July 22
Shakyamuni Buddha, even when he was a trainee on the path, was solely concerned in both thought and action with others' welfare. Whenever he found an opportunity to work for others, no matter what difficulties he faced, he was never discouraged. He never hated obstacles and hardships encountered on the way. Instead, the difficult situations facilitated his being more courageous and determined to accomplish others' welfare. Just because he was so determined to work for others in the past, even as a trainee on the path, it is needless to say how much more it is so with him now as a completely enlightened person.
As the saying goes, "A past life story of a teacher is an enlightening practice for posterity."
--from Generous Wisdom: Commentaries of His Holiness the Dalai Lama XIV on the Jatakamala Garland of Birth Stories
- July 15
Q: ...what is the nature of the mindstream that reincarnates from lifetime to lifetime?
A: ...If one understands the term "soul" as a continuum of individuality from moment to moment, from lifetime to lifetime, then one can say that Buddhism also accepts a concept of soul; there is a kind of continuum of consciousness. From that point of view, the debate on whether or not there is a soul becomes strictly semantic. However, in the Buddhist doctrine of selflessness, or "no soul" theory, the understanding is that there is no eternal, unchanging, abiding, permanent self called "soul." That is what is being denied in Buddhism.
Buddhism does not deny the continuum of consciousness. Because of this, we find some Tibetan scholars, such as the Sakya master Rendawa, who accept that there is such a thing as self or soul, the "kangsak ki dak" (Tib. gang zag gi bdag). However, the same word, the "kangsak ki dak," the self, or person, or personal self, or identity, is at the same time denied by many other scholars.
We find diverse opinions, even among Buddhist scholars, as to what exactly the nature of self is, what exactly that thing or entity is that continues from one moment to the next moment, from one lifetime to the next lifetime. Some try to locate it within the aggregates, the composite of body and mind. Some explain it in terms of a designation based on the body and mind composite, and so on.... One of the divisions of [the "Mind-Only"] school maintains there is a special continuum of consciousness called alayavijnana which is the fundamental consciousness.
--from Healing Anger: The Power of Patience from a Buddhist Perspective
- July 8
...several great Kagyu and Sakya masters... have expressed the stages [of sutra and tantra paths] in terms of the tradition known as "parting ourselves from the four forms of clinging."
First we part from clinging to this life. Instead of total involvement with affairs of this life, we involve ourselves with future lives. We accomplish this by thinking about our precious human life with all its freedoms and endowments for spiritual growth, how we lose it because of death and impermanence, and then the karmic laws of behavioral cause and effect that shape our future lives. Next we part from clinging to future lives and involve ourselves, instead, in the quest for liberation. By thinking about all the suffering of uncontrollably recurring rebirth, or samsara, we generate sincere renunciation of it--the strong determination to be free and attain the total liberation that is nirvana.
--from <
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