Dalai Lama & the Practice of Patience

Teachings at Shewatsel

Leh, Ladakh, J&K, India - The sun was already bright and warm when His Holiness the Dalai Lama left his residence at the Shewatsel Phodrang to walk to the teaching pavilion on the adjacent teaching ground. Thiksey Rinpoche and LBA President Tsewang Thinles walked with him. All along the way members of the public pressed against the fence in hope of getting closer to His Holiness. Here and there he stopped to pat a child’s cheek or place his hand on the head of an older man or woman.

In his efforts to be as inclusive as possible His Holiness walked to the furthest corners of the front of the stage to wave to people nearby as well as those in distant parts of the crowd of an estimated 20,000. Meanwhile, nuns from the Central Institute of Buddhist Studies engaged in a dynamic debate in front of the stage. They were followed by students from Ladakh Public School.

After taking his seat on the throne, His Holiness remarked that he was tickled to see that the debating school students included an enthusiastic Sikh boy. He noted how important debate can be in sharpening understanding of the topic under study and thanked the schoolchildren for their contribution. Introductory prayers included the ‘Three Continuums’, which praises the qualities of the Buddha, Dharma and Sangha, and the ‘Heart Sutra’.

“Last year we read up to the end of Chapter 6 of the ‘Guide to the Bodhisattva’s Way of Life’,” His Holiness explained, “so we’ll go on from there. Shantideva is reported to have composed this text in the 8th century. It draws on the teachings of the extensive path lineage which Maitreya passed to Asanga and the profound view lineage that comes from Nagarjuna, sometimes referred to as the second Buddha. This teaching can be referred to as representing the great conduct lineage.

“Maitreya’s ‘Ornament for Clear Realization’ explains the implicit content of the perfection of wisdom teachings; Nagarjuna clarifies the explicit content, which is the theory of emptiness. Maitreya’s ‘Sublime Continuum’ explains Buddha nature, while his five treatises as a whole outline the bodhisattva path.”

Alluding to the various schools of Buddhist philosophy, His Holiness observed that the Vaibhashikas (Particularists) and Sautrantikas (Sutra Followers) teach the selflessness of persons, whereas the Chittamatrins (Mind Only School) and Madhyamakas (Middle Way School) teach the selflessness of phenomena as well. While asserting the true existence of consciousness, Chittamatrins deny the external existence of things, which they say are the result of imprints on our minds. His Holiness added that there are quantum physicists who suggest that the conviction that nothing exists objectively tempers emotional response such as attachment.

The Madhyamaka School is primarily divided into the Svatantrika (Autonomist) and the Prasangika (Consequentialist) Schools, although there is a branch of the former which incorporates Yogachara (Practitioners of Yogic Conduct) ideas. Where the Svatantrikas allow some kind of objective existence, the Prasangikas refute any objective or independent existence of things or experiences.

Turning back to the ‘Guide to the Bodhisattva’s Way of Life’, His Holiness told the crowd, “I received transmission and explanation of this work from Khunu Lama Rinpoche, Tenzin Gyaltsen. He was a dedicated practitioner of what it has to say. At one time, as he cultivated practice of the awakening mind of bodhichitta, he would compose an appreciative verse every day. These verses were eventually compiled as the ‘Jewel Lamp’ and it was transmission of this that I sought first. I received the ‘Guide’ afterwards. Because he felt the practice of the awakening mind is so helpful, Khunu Lama Rinpoche asked me to teach it as much as I could.

“‘Guide to the Bodhisattva’s Way of Life’ can be summarized into three parts—conduct by which you enter into the practice; the actual practice and accomplishment of the practice. It deals with the path leading to enlightenment rooted in the development of wisdom, on the basis of which you cultivate the conduct of a bodhisattva.”

His Holiness reviewed the titles and contents of the chapters of the book in relation to practice of the six perfections. He observed that there is no chapter dedicated to generosity, but the fact that the whole work deals with giving body, resources and virtues makes up for it.

“Of the ten chapters, the most important are Chapter 6 dealing with patience and Chapter 8 entitled meditation,” His Holiness continued. “If we are to cherish others more than ourselves, we need to overcome anger, and patience is the anti-dote to it. Chapter 8 shows that cherishing self alone leads to our ruin. What it primarily teaches is the practice of equalizing and exchanging self with others.”

After reading the first lines of Chapter 7, ‘Having patience I should develop enthusiasm, for awakening will dwell only in those who exert themselves,’ His Holiness mentioned that progress on the path doesn’t depend only on bodhichitta, wisdom is necessary too. The moment you have a genuine experience of bodhichitta, you enter the bodhisattva path, but you still need to train further. After the path of accumulation, the path of preparation involves the combination of a calmly abiding mind and insight focussing on emptiness. You progress to the path of seeing, where you realize emptiness directly and eliminate mental afflictions.

After developing the path of seeing and achieving cessation, you enter into the path of meditation and progress from the second bodhisattva ground to the tenth. Finally, you develop the path of no more learning that is the antidote to the residual stains left by mental afflictions. When all these defilements, including the imprints of negative emotions are cleared, you attain Buddhahood. This five tiered path is reflected in the mantra from the ‘Heart Sutra’.

When the Buddha says, “Tadyata gateh gateh paragateh parasamgateh bodhi svaha” (“It is thus: Proceed, proceed, proceed beyond, thoroughly proceed beyond, be founded in enlightenment”), he is telling his followers to proceed through the five paths:

gateh—the path of accumulation;

gateh—the path of preparation;

paragateh—the path of seeing;

parasamgateh—the path of meditation;

bodhi svaha—the path of no more learning.

“To follow the path requires enthusiasm and effort, but you need to understand the advantages of these qualities. Their opponents are, for example, laziness and low self-esteem. Until you understand that laziness is an obstacle, you won’t be motivated to overcome it.

“Reflecting on impermanence is helpful, as the early verses of Chapter 7 indicate. We are healthy and happy here now, but whether we will all meet again tomorrow isn’t guaranteed. Should death come, fame and wealth, friends and family will be of no help. Our only support will be the positive imprints of the virtuous actions we’ve done.

“Today, there are 7 billion human beings in the world and most of them think only of material gain. Very few think about the inner world of the mind. Many of us who look to the Buddha for inspiration neglect to consider that whether we make progress in the path depends on whether we make the effort. We also tend to think of our opponents as outside us, whereas the real enemy is within. The second kind of laziness is attraction to wrong-doing, while the third is low self-esteem, defeatism, thinking, ‘I can’t really do it’. Coming to understand the equality of self and others generates enthusiasm for the path.

“So, having mounted the horse of the awakening mind

That dispels all discouragement and weariness,

Who, when they know of this mind that proceeds from joy to joy,

Would ever lapse into despondency?”

As he read on, His Holiness pointed out that verses 43 & 44 indicate the results of virtue and wrong-doing. He explained that the mention of Vajradhvaja relates to a chapter in the ‘Array of Stalks’ or Avatamsaka Sutra. Shantideva’s advice to dispel despondency is to recall the advice in the chapter on conscientiousness and then joyfully rise to the task.

Having completed his reading of Chapter 7, His Holiness went straight on to Chapter 8, which begins by discussing how to develop concentration and how to surmount what obstructs it. He read briskly up to verse 89 & 90 which is where instruction on developing the awakening mind of bodhichitta and meditating on the equality between self and others begins.

I should protect all beings as I do myself

Because we are all equal in (wanting) pleasure and (not wanting) pain.

The discussion of the advantages of developing and putting compassion into practice and the disadvantages of not doing so culminate at verse 104 with the question----‘But since this compassion will bring me much misery, why should I exert myself to develop it?’—The retort is, ‘Should you contemplate the suffering of living creatures, how could the misery of compassion be more?’

Highlighting the advice that if you’re selfish, you’ll never be happy, His Holiness noted the powerful impact of verse 130.

If I do not actually exchange my happiness

For the, sufferings of others,

I shall not attain the state of Buddhahood

And even in cyclic existence shall have no joy.

Verse 140 begins an exercise in exchanging self and others involving reflection on envy, competitiveness and self importance. You are jealous of someone higher than you thinking---he’s honoured, but I am not. You are competitive and wish to excel someone who is your equal and look forward to humiliating someone inferior to you. From verse 155 the faults of self-cherishing are explained.

“The practice of exchanging self and others brings home to us the disadvantages of cherishing yourself instead of others. If you cherish others more than yourself in this life and the next, great benefits will accrue.”

His Holiness looked at his watch and announced, “It’s time for lunch. See you tomorrow.” Waving to the crowd as he left, he drove back to the Phodrang.

original link & photos: https://www.dalailama.com/news/2018/teachings-at-shewatsel

Dalai Lama Makes Pilgrimage to Ladakh

Pilgrimage to Leh Jokhang
July 4, 2018

Leh, Ladakh, J&K, India - Following his arrival in Ladakh yesterday, His Holiness the Dalai Lama began the day today with a pilgrimage to the Leh Jokhang. Smiling people lined the streets to greet him as he approached the city of Leh. He was welcomed on arrival at the Jokhang by Tsewang Thinles, President of the Ladakh Buddhist Association and his staff. Led by monks playing horns, they escorted His Holiness to the temple while traditional Ladakhi musicians played in the temple yard.

Once inside the temple, which was packed with local people, monks and nuns, as well as laymen and women, His Holiness paid his respects before the statues of Manjushri, Thousand Armed Avalokiteshvara, the Buddha and Guru Padmasambhava. He warmly greeted Ganden Trisur, Rizong Rinpoche, Thiksey Rinpoche and other Lamas before taking his seat facing the statue of the Buddha that emulates the Lhasa Jowo.

In his introductory speech Tsewang Thinles saluted His Holiness and other eminent Lamas. He reported that, taking His Holiness’s guidance to heart, the Ladakh Buddhist Association has decided to transform the Jokhang into a centre of learning. They are providing opportunities for people to improve their command of literary Tibetan and study Buddhist teachings with the aim of becoming 21st century Buddhists—people whose faith is based on a sound understanding.

His Holiness began his remarks with the closing and opening verses of homage from Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’:

I prostrate to Gautama

Who, through compassion,

Taught the exalted Dharma,

Which leads to the relinquishing of all views.

I prostrate to the perfect Buddha,

The best of all teachers, who taught that

That which is dependent origination is

Without cessation, without arising;

Without annihilation, without permanence;

Without coming; without going;

Without distinction, without identity

And peaceful - free from fabrications.

“There have been many founding teachers of religious traditions, Mahavira, Jesus Christ and Muhammad for example, who have conveyed a common message of love, compassion and tolerance. It’s on this basis that in India there is respect for all religious traditions. Inter-religious harmony has been strong here for more than 3000 years. And yet sadly elsewhere today, we see people fighting and killing each other in the name of religion.

“In terms of philosophical views, the Buddha taught how to overcome ignorance; how to eliminate the misconceptions we have about reality. In explaining dependent origination he showed that things exist in dependence on other factors. This unique point of view is today admired even by scientists.”

His Holiness reminded his listeners that Buddhism consists of the Pali and Sanskrit traditions and that the Pali tradition focuses on the explanation of the Four Noble Truths, the Vinaya and so forth. Meanwhile, the core of the Sanskrit tradition is the Perfection of Wisdom teachings that were given on Vulture’s Peak and which emphasize emptiness of intrinsic existence. In elaborating on these teachings Nagarjuna clarified dependent origination, declaring that since there is nothing that is not dependent, there is nothing that is not empty.

“I received the ‘Six Treatises on Reason’ by Nagarjuna, as well as several from his Collection of Praises, such as the ‘Praise for the Awakening Mind of Bodhichitta’, from Geshe Rigzin Tempa,” His Holiness acknowledged. “Besides these I have received several transmissions and explanations of rare texts from Khunu Lama Rinpoche and Ganden Trisur, Rizong Rinpoche.

“I remember when I was young in Lhasa seeing people in white chubas wearing boots that turned up at the toe who were clearly not well off. They came from the Himalayan Regions and Tibetans were inclined to look down on them. However, these three great masters, who have been kind teachers to me, came from among such people.

“We are incredibly fortunate to have a rich collection of literature, the Kangyur and Tengyur, more than 100 volumes of the translated words of the Buddha and more than 200 volumes of works of subsequent, mostly Indian, masters. As a follower of the Buddha, a monk, rather than just reciting the verses of refuge, it is thinking critically about works such as the ‘Five Treatises of Maitreya’ and Nagarjuna’s ‘Six Treatises on Reason’ that has had a transformative impact on my mind. When we critically appraise such texts, we use a logical approach that derives from Dignaga and Dharmakirti, which is a profound means of gaining insight.

“The Buddha himself advised his followers not to accept what he taught at face value, but to examine it, much as a goldsmith tests gold, and accept it only after rigorous investigation has shown it to be logical and of benefit. Therefore, it’s very good that you have announced your intention to make this Jokhang and other temples and monasteries centres of learning.”

The temple was filled with applause.

“The reasoned Nalanda Tradition is now only preserved among Tibetan and Himalayan Buddhists. Today, I’m talking about reviving ancient Indian wisdom in India. The Principal of the Government College in Dharamsala has spoken to me about taking the initiative to do this in an academic way. The other day at the launch of a ‘Happiness Curriculum’ by the Government of Delhi I talked about the need to combine modern education with insight and understanding derived from ancient India. I also had the chance to discuss with Abbots from Drepung and Sera how scholars from our great monastic universities can share this knowledge with Indian educators. In March, I was able to discuss this option with 150 Vice-Chancellors of Indian universities. You Ladakhis can take part too.

“We all follow the Mahayana, the Sanskrit Tradition. The explicit content of the Perfection of Wisdom teachings at its heart were explained by Nagarjuna in his ‘Six Treatises on Reason’. The implicit content was explained in Maitreya’s ‘Ornament for Clear Realization’. What this entails is cultivating an understanding of emptiness and the altruistic awakening mind of bodhichitta.”

His Holiness explained that just as we train children to be physically fit, teaching them about exercise, diet and hygiene, we also need to teach them how to be mentally fit by training the mind and learning to tackle destructive emotions. He recommended that we all try to understand what disturbs our peace of mind and what brings calm, but stressed that it can be learned not in a religious but an academic context. He further suggested that once India responds to this initiative, China will take interest too. Once that happens 2.5 billion people could be involved, which would be of significance for the world. This, he declared, would be using knowledge preserved in the Nalanda Tradition in a secular way for universal benefit.

“The world today is facing a serious crisis of emotions. People think destructive emotions are a natural part of the mind. Advice from ancient Indian psychology can show us they are not and that we can tackle and eliminate them. We need to ask ourselves how to find happiness—it’s not in money and power. As I mentioned before, we need to discover not only what disturbs our minds, but also what the antidotes to those factors are.

“As Buddhists we regularly pray to attain enlightenment for the sake of all sentient beings. However, the fact is that it is the human beings on this earth with whom we can communicate and share this understanding. It involves logic and reason. Suicide rates are increasing in a highly developed country like Japan. Even here in Ladakh I hear incidents of suicide are growing, perhaps as a result of jealousy and competitiveness. Something has to be done. We need to call on ancient Indian psychology in a secular way, relying on our common sense, common experience and scientific findings. And that’s all for today.”

Stopping to interact playfully with members of the crowd, old people and young children, His Holiness made his way out of the temple to his car. He then drove from Leh back to the Shewatsel Phodrang for lunch.

original link & photos: https://www.dalailama.com/news/2018/pilgrimage-to-leh-jokhang

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 3

Continued from:
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Osaka, Japan, 12 May 2016 - After several days of cloud and rain, Osaka awoke today to bright sunlight streaming through the windows and bright blue skies overhead. As His Holiness the Dalai Lama walked through the hotel to the Osaka International Conference Center the light caught the fresh leaves on the trees around the buildings.

“Today I want to tell you about the Stages of the Path tradition,” he began once he had sat down. “In the 8th century Shantarakshita came to Tibet at the invitation of the Emperor Trisong Detsen. He was a leading scholar of Nalanda University in his day and established the pure Nalanda tradition in Tibet. Following the reign of Tri Ralpachan, Tibet became politically fragmented.

“In the west of the country, Ngari, was the Kingdom of Guge with its capital at Thöling. The king wanted to invite Buddhist teachers from India to restore the traditions set up by Shantarakshita and Guru Padmasambhava that had fallen into decline. A local translator, Rinchen Zangpo had already been active in the region when the king prevailed upon Dipamkara Atisha to come from the University of Vikramashila to Tibet.”

His Holiness explained that the king requested Atisha to compose a teaching that would be specifically suitable for Tibetans and in response he wrote the ‘Lamp for the Path to Enlightenment’. What distinguished this text from other Indian treatises was that it laid out the entire path to enlightenment in terms of an individual’s spiritual practice - the stages of the path. He described these stages in relation to practitioners of three capacities. Those of least capacity aimed to achieve higher rebirth. Those of middle capacity sought liberation from the sufferings of the cycle of existence and those of great capacity aspired to cultivate compassion and the awakening mind, intent on achieving enlightenment.

The stages of the path became a model for subsequent Tibetan authors. The Nyingma master Longchenpa followed it in his ‘Mind at Ease’; the Kagyu Dagpo Lharje did so in his ‘Jewel Ornament of Liberation’, which begins with an explanation of Buddha nature. Sakya masters followed the pattern in their ‘Paths and Fruit’ texts. And eventually the founder of the Renewed Kadampa tradition, Je Tsongkhapa commented and elaborated on the ‘Lamp for the Path’ in his several Stages of the Path texts. He also made reference to the Six Kadampa texts, of which the ‘Guide to the Bodhisattva’s Way of Life’ was one.

His Holiness explained that according to the ‘Ornament for Clear Realization’ it is on the basis of understanding the Two Truths and the Four Noble Truths that people go for refuge to the Three Jewels. He remarked that when they understand the possibility of liberation and what it is they will be inspired. This is much more effective that frightening them with the prospect of hell if they do not follow instructions. He observed that the Buddha taught in a way people could be comfortable with, adding that it is Buddhism’s strong background in reasoning and philosophy that equips it to engage in conversation with science.

Turning to the ‘Guide’ His Holiness began to read chapter eight which deals with patience and opens with this straightforward advice:

Having patience I should develop enthusiasm;

For awakening will dwell only in those who exert themselves.

He highlighted the need for confidence in achieving what you want to do and mentioned how in relation to the disturbing emotions it needs to be combined with vigilance and alertness. If you allow the disturbing emotions to arise before you take action it will be too late; you have to apprehend and deal with them before they erupt.

Moving on to the chapter on meditation he explained that the main topic was developing a single pointed mind, a practice also maintained by other non-Buddhist Indian traditions. He said ‘shamatha’ is about stability, but not necessarily about keeping physically still with a mind emptied of conceptual thought. The text discusses how to develop a calmly abiding mind, how to choose an object to focus the mind on and how this can be disrupted by either laxity or excitement. His Holiness advised that Buddhists often choose an image of the Buddha as an object on which to focus, but that some traditions take the mere clarity and awareness of the mind as their object.

He clarified that where Shantideva advises how to counter the distraction of desire and lust for women, he was addressing monks. What he says applies equally to women with regard to men.

Shantideva’s distinctive explanation of exchanging self and others begins with the reflection:

First of all I should make an effort

To meditate upon the equality between self and others:

I should protect all beings as I do myself

Because we are all equal in (wanting) pleasure and (not wanting) pain. 

And continues:

Whoever wishes to quickly afford protection

To both himself and other beings

Should practise that holy secret:

The exchanging of self for others.

His Holiness remarked that exchanging self for others is referred to as a secret because of association with the practice of tantra which is secret, but also because it is not something everyone can do. The practice is summarized by the following verse:

Whatever joy there is in this world

All comes from desiring others to be happy,

And whatever suffering there is in this world

All comes from desiring myself to be happy.

After returning from lunch, His Holiness advised that when it comes to instructions about meditation he recommends a book called ‘Stages of Meditation’ composed in Tibet by the Indian master, and disciple of Shantarakshita, Kamalashila.

Embarking on chapter nine of the ‘Guide’ dealing with wisdom he remarked:

Buddhas do not wash unwholesome deeds away with water,

Nor do they remove the sufferings of beings with their hands,

Neither do they transplant their own realization into others.

Teaching the truth of suchness they liberate (beings).

The chapter contrasts the views of different Buddhist schools of thought particularly Mind Only with the Middle Way to ascertain the Two Truths. It goes on to explore first the selflessness of persons and then the selflessness of phenomena. It concludes:

Therefore this life swiftly passes with no meaning

And it is very hard to find the chance to investigate reality.

In this state, where is there the means to reverse

This beginningless habit of grasping at true existence?

It will be hard to find the leisure (of a human life) again,

And extremely difficult to find the presence of the Buddhas.

It is hard to forsake this flood of disturbing conceptions.

Alas, sentient beings will continue to suffer!

And by having, in the manner of not referring (to true existence),

Respectfully gathered the accumulation of merit,

When, by referring to others, will I be able to reveal emptiness

To those who are wretched and sad?

As the afternoon came to an end, His Holiness noted that he had not read every verse of the text, but had tried to communicate the spirit and meaning of Shantideva’s work.

“Keep it with you and, when you can, read it. Think about what we’ve talked about. It’s not like a story; read it and think about it. If you do that your understanding will grow and your disturbing emotions will begin to decline.

“Tomorrow I’ll be giving first the layperson’s vows, which Atisha said make a good basis, followed by the Bodhisattva vow and Manjushri permission. We will recite the ‘Heart Sutra’. Because we’re in Japan we’ll recite it first in Japanese and after that in Mandarin. Those of you who speak Russian, Mongolian, Korean, Tibetan or English can recite it to yourselves in your own language.”

Once again the audience of 2700 clapped with friendly enthusiasm as His Holiness left the hall.

original link & photos: http://www.dalailama.com/news/post/1394-third-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Continued from Part 1 - The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1

Arriving in the hall of the Osaka International Conference Center this morning, His Holiness the Dalai Lama walked to the front of the stage and saluted the applauding audience to the right, left and middle with folded hands.

“Good morning everybody,” he began, “we know that the Buddha appeared in the world, although there is disagreement about when. The question is whether he attained enlightenment in that very life, or was enlightened long before. The Pali tradition says he was an ordinary person who became the Buddha in the course of one meditative sitting. Maitreya’s ‘Sublime Continuum’ lists 12 deeds of the Buddha’s life, some performed as a bodhisattva and some as a Buddha. It is hard to conceive of his accumulating merit and insight over three countless aeons, but it is also difficult to believe that he attained enlightenment in one life. The former account from the Sanskrit tradition seems more reasonable.

“The common narrative is that the Buddha attained enlightenment and turned the wheel of Dharma when he taught the Four Noble Truths. The second turning of the wheel, dealing with the Perfection of Wisdom teachings, is not historically recorded, so some people dispute whether the Buddha taught them at all. However, Nagarjuna, Maitreya and Bhavaviveka wrote exhaustively defending the authenticity of this Sanskrit tradition. Its focus was phenomena’s lack of inherent existence.”

His Holiness observed that the ‘Heart Sutra’, involving a conversation between Shariputra and Avalokiteshvara, is a well-known example of the Sanskrit tradition. He added that the ‘Sutra Unravelling the Thought’, which was given at Vaishali, refers to the third turning of the wheel of Dharma. He remarked that the traditional praise known as the Six Ornaments and Two Supremes seems to belong to the third turning of the wheel because several masters of the Middle View - Chandrakirti, Bhavaviveka and Buddhapalita - are not included in it. Consequently, His Holiness composed a fuller praise to the ‘17 Masters of Nalanda’. The ‘Sutra Unravelling the Thought’ also speaks of disciples’ different capacities.

The Four Noble Truths, the truth of suffering, origin, cessation and path, are accepted by all schools of Buddhism and comprise the foundation of the teaching. Most important is understanding the third truth, cessation, which was explicitly explained in the 2nd Turning of the Wheel of Dharma. Meanwhile the 3rd Turning of the Wheel explained the nature of the mind, which forms the basis for the practice of tantra. The Buddha gave different teachings because he understood that disciples had different dispositions.

When he had first attained enlightenment the Buddha thought that if he were to teach what he had realized, no one else would understand. After he spending 49 days in retreat in the vicinity of the bodhi tree in Bodhgaya, the gods requested him to turn the wheel of Dharma. He sought out the companions with whom he had formerly undertaken austerities and who had parted from him when he broke his fast. As he approached them in Sarnath near Varanasi they determined not to salute him but found themselves unable to resist the urge to do so. He ordained them and his first instruction was how to wear the robes of a monk. After this he taught the Four Noble Truths.

He advised - know suffering, overcome its origin, achieve cessation and cultivate the path. Within that context, the four characteristics or attributes of suffering are impermanence, suffering, emptiness and selflessness. The four characteristics of the origin of suffering are causes, origin, strong production and condition. The four characteristics that refer to cessation are cessation, pacification, being superb and definite emergence, while the four characteristics that refer to the path are path, awareness, achievement and deliverance. Studying these attributes contributes to wisdom, which is in contrast to the observation that the source of this body we have now is ignorance.

The Buddha described three aspects of suffering. Everyone is familiar with the suffering of suffering. The suffering of change refers to the way pleasure changes into suffering. Non-Buddhist yogis seek to avoid this by entering the 4th absorption, a meditative state characterized by neutral feelings. The source of the third aspect, pervasive suffering, is karma and disturbing emotions, which in turn are rooted in ignorance.

His Holiness made clear that the basic structure of the Buddha’s teaching can be found in the instructions about the Four Noble Truths and the 37 Factors of Enlightenment, which are common to both Pali and Sanskrit traditions. The 37 Factors include the 4 foundations of mindfulness, the 4 supreme efforts, the 4 means to accomplishment, the 5 strengths, the 5 faculties and the Noble Eightfold Path.

Resuming his reading of chapter three of the ‘Guide to the Bodhisattva’s Way of Life,’ His Holiness pointed out that only as human beings are we able to generate the awakening mind. Even then, as the text makes clear, it is rare - ‘Just as a blind man might find a jewel amidst a heap of rubbish, so this spirit of awakening has somehow arisen in me.’ It is invaluable - ‘It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating poverty in the world.’

Nagarjuna expressed the aspiration of the awakening mind in this way:

May I always be an object of enjoyment 

For all sentient beings according to their wish 

And without interference, as are the earth, 

Water, fire, wind, herbs, and wild forests.

As he reached the end of the chapter His Holiness remarked that we all need such a good heart, a warm heart, which can be a source of peace in the world.

Reading chapter four - Conscientiousness - His Holiness drew attention to our real enemy, not someone physically threatening, but the disturbing emotions within our minds. They have been our foe for beginningless time and although we might make a physical enemy our friend, befriending the disturbing emotions would do no good.

After lunch His Holiness commented that the sessions today and yesterday had been conducted as if in classroom with no chanting at the beginning. However, he said, the day after tomorrow the ‘Heart Sutra’ will be chanted when will gives the permission of Manjushri and the prayer that begins:

Obeisance to my Guru and Protector, Manjushri,
Who holds at his heart a scriptural text symbolic of his seeing all things as they are

It is a prayer that is good to memorize. His Holiness mentioned that his own ordination master and tutor Ling Rinpoche used to recite this prayer and the Manjushri mantra regularly.

Turning back to the text he said:

“Someone who has taken the Bodhisattva vow has to carefully protect it, much as someone who is ill is careful of what they eat or how they behave. Mindfulness is important because of this need to be vigilant. Jain monks are exemplary in their vigilance to avoid harming other beings.”

Completing the fifth chapter, His Holiness went on to read the sixth, which concerns patience. The opening verse makes clear that anger destroys all the good conduct, such as generosity and paying respects to the Buddhas, which has been acquired over thousands of aeons. Therefore, patience has an important protective role. Reaching the end of the chapter at the end of the session, the penultimate verse summed up the spirit of the text:

Let alone attaining Buddhahood in the future, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 3.

original link and photos: http://www.dalailama.com/news/post/1393-second-day-of-guide-to-the-bodhisattvas-way-of-life-in-osaka