Archive Result

20081012LRGRwisdom5

(Sun morning Lochö Rimpoche)

Prayers: migtse ma slowly, then Heart Sutra and short mandala sazhi pokyi and jetsun lama (before teaching) and sangye cho dang tsog gyi tsog nam la.....

We should develop the proper motivation to listen to the teachings at the outset of this session. And that is: in order to benefit all sentient beings as vast as the limit of space one needs to attain the unsurpassable enlightenment that must be obtained in order to benefit all living beings. To obtain that one should cultivate the the motivation that one would like to listen to these teachings that Je Rimpoche has composed as a praise to Buddha for expounding the doctrine of dependent origination. This is also known as the "Essence of Eloquence Saying".

Before we continue with the remainder of the text let us take some time to address the questions you have submitted yesterday. 0.1817

Let me just take a moment to address the significance of this kind of discussion where you raise questions and engage in discussion, although in the discourse on tantra and secret mantra such discussion is discouraged, because tantra is the path of devotion. When it is about tantric teachings and practices, with tantra being the path of devotion, excessive questioning and analyzing is discouraged. The heart of the tantric approach is through devotion, in which you see your own teacher, the lama, as the yidam or tantric deity, the place where you receive the tantric teachings, as the pure environment, the mandala or celestial mansion of the deity. The companions which whom you listen to the teachings are also seen as deities. So in essence tantra is the path where you cultivate pure vision, transforming all appearances into the pure manifestations of enlightened wisdom, therefore cultivating the pure vision of everything that appears to you. But generally, outside of such tantric context, it is very important to question and have a healthy skeptical mind.

Questioning reflects certain doubts in the mind of the questioner. Dealing with the doubts leads to correct certainty. Mere assumption is not enough. The doubt leaning towards a valid position is highly appreciated. Dharmakirti, the Buddhist logician of the Pramana literature, wrote that correct logical reasoning is presented to those who have doubts about the theses or certain concepts. If there is a doubt then you can present reasonings. That reasoning will then lead to the ascertainment of the thesis. If a person, for example someone who is not aware that sound is impermanent, who strongly holds that sound is a permanent phenomenon, you cannot present a logical syllogism pointing to the fact that sound is impermanent. When a person is holding such firm erroneous position you have to apply a reasoning of consequence. For example you would say that sound is not a product, because you said it is permanent. With presenting them with the consequence of their own position you cause the person to develop doubt in order to prevent them holding such a firm erroneous position.

Once such a firm position is prevented and the person begins to doubt whether sound is permanent or not and is leaning towards thinking that perhaps it is impermanent, then you can present the correct logical reasoning that sound is an impermanent phenomenon because it is a product. That reasoning helps them understand that sound is impermanent. To emphasize the importance of healthy doubt, in all the great Buddhist treatises you will find that they present a verse that outlines the full content and, the purpose, the ultimate purpose and the relation between the three.

The purpose of a text like the Abhisamayalanakara, the "Ornament of Clear Realizations" by Maitreya, it presents two sets of such verses. The first verse shows the purpose for composing the text itself and the general content. The very purpose of presenting that in the beginning of the text is to show that the text is written for the listeners or trainees who doubt whether the text has meaningful content. In order to show that, right in the very beginning of the text it presents a verse that tells about the fact that the text has meaningful content. If the trainees didn't have any doubt about that they would not engage in studies about it. That kind of verse, known as dor ten, summarizes the presentation of the entire text. The purpose is to convince the listeners who have doubt about the meaningfulness of the text, and to lead them to the actual engagement and study and contemplation of the text. The relation would be that the content of the text relates to the purpose, the purpose relates to the ultimate purpose. Similarly, the actual body of the text, the realizations and the content of the actual body of the text, again the purpose is for trainees who are not aware of the content, who are doubtful of those, to present these. The ultimate purpose is by presenting this to lead them to the full attainment of the omniscient state of mind, which is full enlightenment. Again, the relation among them is that the content of the actual body of the text is related to the purpose which in turn is related to the ultimate purpose, which is the attainment of enlightenment.

That is why doubt leaning towards the correct position is more important than simply having an assumption that may be correct. This is still only an assumption, whereas in the case of a healthy doubt leaning towards the proper position reasoning can be very useful. It will lead to the ascertainment of the meaning. So a healthy doubt is important.

Audience: Can you have a fall back to suffering after nirvana?

His Holiness Lochö Rimpoche: There is no falling back from nirvana into suffering. When one attains arhat-hood, the liberated state, such a person does not reverse to samsara. The upper Buddhist tenets maintain that once you have attained nirvana, that will not degenerate whatsoever. The Vaibasikas, on the other hand, the school known also as "Commentarians", in certain of their sub-schools do mention certain kinds of arhat (nam par chö chen) could have a relapse. But they do not relapse into ignorance and go back to cyclic existence. It is a temporary relapse. But within that very life time they will again recover from that temporary relapse. Other than that, all the other schools of Buddhism maintain that once the arhat-hood is attained there is no relapse. This is confirmed by Dharmakirti, who says that "one who has understood essence-less-ness, even if such a person were to make efforts to fall back, there is no falling back."

The very fact that one has completely uprooted the ignorance through long and repeated practice of familiarization, makes one so deeply steeped in the awareness that things to do not ultimately exist, that one would under no circumstances conceive ever again in an erroneous way that things exist ultimately. The proper understanding of reality is too deeply steeped in his or her consciousness. At any moment, just by focusing on whether things exist inherently or not, such a person would instantaneously know and be aware of the way things are. Ignorance has no opportunity to re-emerge. If the root of ignorance is totally uprooted in nirvana, by its very root and seeds, then there is no possibility for samsara to re-emerge. It is like a tree that is totally uprooted; there is no possibility that another shoot of that same tree could come up. Similarly, an arhat has completely uprooted the root of samsara, ignorance. Its very potential and seeds are transformed. There is no possibility to develop ignorance and suffering again.

Audience: Can the teaching of dependent origination help us to relieve somebody else's suffering?

His Holiness Lochö Rimpoche: The question can be approached in two ways. If the question is coming from the point that through the teaching of dependent origination to others, can the suffering of others can be relieved? That depends how well you can convey the meaning of this teaching to others. If you can do it in an unmistaken way, that of course can help them to cultivate the understanding of dependent origination, which becomes the source for eliminating their suffering. Otherwise, simply talking about dependent origination in a hardly understandable way, would not have any effect. It would be like saying something in English to someone who doesn't know English, or Tibetan to someone who doesn't know Tibetan.

But if the question has to do with your own understanding of dependent origination and having realized it, can you then become capable in removing the suffering of others - does that give you the spiritual abilities to do that? A merely conceptual understanding of dependent origination does not have that power or potential. But having understood it and integrated it in your practice and particularly, if you are able to transform it into realizations of the tantric path, then one can certainly be able to a certain degree, to relieve the suffering of others.

Audience: How does realizing emptiness affect our karma?

His Holiness Lochö Rimpoche: The way the realization of emptiness affects karma is by tackling the root of our sufferings, the unhealthy actions that cause them. That root is the ignorance that misperceives the actual nature of phenomena, in particularly the ignorance that is the misconception of the self. Therefore, when emptiness is understood correctly, that will counteract the grasping at a concrete, independent self. That will affect the other afflictions that arise from this self grasping form of ignorance, such as attachment, aversion and so on. Without such strong afflictive emotions our actions and reactions will be different. Therefore, without repeated strong unhealthy actions, there will be less negative results. In that way, realizing emptiness counteracts the very root of all those problems. Therefore it also affects actions and karma. Realizing emptiness does not by itself wipe out all negative karma but through repeated familiarization with it that the power of negative emotions and thereby negative karma diminishes.

Audience: Is there such a thing as an inherently existing particle?

His Holiness Lochö Rimpoche: No, there isn't.

Now to get back to the text: I would like to quickly review the verses 28 to 30 that we covered yesterday. Basically, in these verses Je Tsong Khapa presents that praising Buddha for the teaching of dependent origination is valid and appropriate. Praising Buddha in this way is free from any kind of actual counter-objections. One is aware that the teaching on dependent origination is a definitive, valid teaching. From there one can also infer that the other teachings that Buddha gave are also error-free, valid teachings.

28

Through this very fact I understand well

The statement that by what you have taught

Those opponents who challenge you,

Cannot find faults that accord with reason.

All the counter-arguments that opponents would raise against this do not accord with reason.

29

Why is this so? Because by declaring these

Chances for reification and denigration

Towards things seen and unseen

Are made most remote.

By seeing dependent origination in its actual light, those two extremes of eteralism and nihilism are removed. One would not easily fall into these two extremes.

30

Through this very path of dependent origination,

The rationale for your speech being peerless,

Convictions arise in me [also]

That your other words are valid too.

Through the Buddha's teaching on dependent origination the doctrine of the Buddha is peerless and valid and that makes Buddha a peerless teacher. If we understand that Buddha's speech is peerless in relation to the teaching on dependent origination then we can also develop the conviction that the other definitive teachings of Buddha are also valid.

Generally speaking, for us at this moment, it would be hard to establish Buddha as a valid speaker, which of his teachings are valid and which are not, without relying upon a valid commentator who was prophesized by Buddha himself. Such masters like Nagarjuna have come and we are depending on his commentaries in interpreting the Buddha's teachings. Through their writings we come to understand which of Buddha's teachings were definitive and which were interpretative. At this moment, without depending on such valid commentators it would be hard for us to determine that.

The Buddha is a valid teacher. There are no errors in his teachings. His teachings on the definitive meanings accord with reality. They will not be erroneous. But even his interpretative teachings are not in error. Buddha taught many teachings that appear to be contradictory. If you approach them superficially you will see contradictions. Some of the concepts he taught would be logically untenable and invalid. But still, Buddha cannot be held to be an invalid person due to having taught provisional, interpretative teachings. Buddha's very intention is to lead all beings ultimately to full enlightenment, to seeing the actual reality. The fact that he presents different viewpoints, many of which do not conform with reality is not a reflection of a lack of knowledge on his part. Rather it is skillful means, to skillfully lead those beings who are not capable at this point to see the subtle reality.

If we take a moment we will see how many different ways Buddha used to present reality. To the most capable ones he presented the ultimate reality, that is in terms of the emptiness of intrinsic existence of all phenomena. To those trainees who were not quite ready to grasp and embrace that reality as presented in the Prasangika Madhyamaka (Consequence) school, which is the total negation of the intrinsic status of all phenomena, Buddha taught the next level of emptiness or reality, which is that phenomena are empty of existing in an uncommon mode of existence, which is to be independent of a valid cognition. That is to say that for the Svatantrika Madhyamaka things do exist intrinsically. So they cannot grasp how things could be empty of intrinsic status. But they do that things do not exist truly. What does that mean? They say that if a thing were to exist truly or ultimately intrinsically, it would have to exist from its uncommon mode of existence. It would have to exist independently of an unmistaken mind, independent of the perception of an unmistaken mind. In other words, from their point of view, things exist in two ways: one is inherently, but also their existence depends on an unmistaken awareness or mental state that validates its existence.

Yet, for other proponents of tenets, such as the Chittamatrins (Idealists), they don't accept the lack of intrinsic existence and they also do not accept the lack of true existence. They see reality in terms of the absence of any external reality, or external objects. To them all phenomena are merely the appearance of the mind. They do not exist externally. Nonetheless, they exist truly and inherently.

You can see there is a progression. The Prasangikas assert the lack of inherently existing phenomena. The Svatantrikas say that phenomena do exist inherently, but not truly. For the Chittamatrins things exist inherently and truly, but not externally as different entities from the subject, the perceiving mind. Object and subject are not different entities.

Other schools, such as Vaibasikas and Sautrantikas, maintain that objects do exist separate from the perceiving mind. They exist truly and inherently and externally. But for them, reality is presented in terms of the person. Selflesslessness of the person is understood in terms of the person being empty of being substantial and autonomous. That is a yet grosser view than the ones cited above.

Then there are others who cannot see how such a substantial and autonomous person could not be there. To say that a person does not exist as a substantial and autonomous entity means that the person does not exist for whatsoever. Therefore the whole point of pursuing a path will have no meaning.

Through his skillful means Buddha presented to them that there exists a self. When you look at how Buddha teaches in accordance with the trainees' dispositions and aspirations as well as their levels of intelligence, it becomes clear that these are all skillful ways to lead them gradually to the realizations of the highest level of reality and thus lead them to full enlightenment. Therefore, even in the interpretative teachings you see that these do not point out a lack of knowledge, that they are not presented in error, but are all within the plan to lead all beings to full enlightenment.

The next three verses relate to a topic that is to cultivate reverence to the Buddha by way of considering the qualities of Buddha and the faults of other teachers.

The first of these verses relates to the qualities of the Buddha:

31

You who speak excellently by seeing as it is,

For those who train in your footsteps,

All degenerations will become remote;

For the root of all faults will be undone.

Buddha gave this excellent teachings based on seeing the reality that all things are empty of inherent existence and dependently originated. For those who follow that teaching and integrate it into their mind stream all degenerations will become remote. All the faults of the various forms of afflictive emotions and so forth will be cast away, because the root of all faults, the grasping at the true nature, is undone by the excellent teachings that conform with reality.

The next verse points to the shortcomings of other teachings:

32

But those who turn away from your teaching,

Though they may struggle with hardship for a long time,

Faults increase ever more as if being called forth;

For they make firm the view of self.

Contrary to the Buddha's teaching on emptiness and dependent origination the others who turn away from that will base their teaching on the notion that things exist intrinsically and not dependently originated. Even though they may strive for the cultivation of inner realizations and so forth really hard, their efforts will continue to call forth such faults. The reason is that they are firmly maintaining the view of the inherent self or essence of things. As long as hold such views the afflictive emotions, negativities and unwanted sufferings cannot be eliminated.

The next verse says that by understanding Buddha's teachings and the short comings of other teachers the actual mode of developing respect to Buddha arises.

33

Aha! When the wise comprehend

The differences between these two,

Why would they not at that point

Revere you from the depths of their being?

In Tibetan the "aha" is "emaho". That is an expression and exclamation of deep joy and amazement. The wise ones who are knowledgeable in the tenets, when they comprehend the difference in the systems, how could they not develop respect from the depth of their heart? The Tibetan word kang means "bone marrow". It is not a superficial respect, but comes from the very depth of your being.

The next verse says that the understanding of even a fraction of Buddha's teachings brings a great sense of joy to the disciples.

34

Let alone your numerous teachings,

Even in the meaning of a small part,

Those who find ascertainment in a cursory way,

This brings supreme bliss to them as well.

Needless to say that if someone studies the Buddha's teachings thoroughly and understands its import and meaning clearly, that will certainly bring great bliss and joy to beings. But even being able to ascertain the meaning of a few verses that are part of Buddha's teaching, will have the occasion to experience a deep sense of joy and bliss or happiness.

The next verses have to do with assuming humility. With contemplation, generating a sense of delight and appreciation, as the text says:

35

Alas! My mind was defeated by ignorance;

Though I’ve sought refuge for a long time,

In such an embodiment of excellence,

I possess not a fraction of his qualities.

36

Nonetheless, before the stream of this life

Flowing towards death has come to cease

That I have found slight faith in you –

Even this I think is fortunate.

As you can see, verse 35 begins with "Alas", an expression of regret. The mind has been under the spell of ignorance, even though we have sought refuge in Buddha for a long time, who embodies all these excellent qualities, but Je Tsong Khapa himself assumes humility by saying that he could not yet obtain even a fraction of Buddha's qualities. But nonetheless, by considering the opportunities that he had he then rejoices in a sense of appreciation.

This verse talks about the "stream of life" approaching death. That is the sok, the life force that sustains this life. Before death, having found slight faith, is a cause to rejoice. So Tsong Khapa is rejoicing in his great opportunity, saying that he is very fortunate to have been able to develop such faith in the Buddha's teachings.

37

Among teachers, the teacher of dependent origination,

Amongst wisdoms, the knowledge of dependent origination –

You, who’re most excellent like the kings in the worlds,

Know this perfectly well, not others.

This verse conveys the meaning that the Buddha is supreme in the sense that he has realized dependent origination as the meaning of emptiness and has taught it to others. For that reason he is excellent or marvelous.

A teacher like the Buddha has taught many things, but it is the teaching on dependent origination that is the most crucial. While knowing many varieties and concepts it is the wisdom that knows dependent origination that is supreme. Because of his teaching on dependent origination and the knowledge of it Buddha is most excellent.

Then the verse compares Buddha to the Conqueror Kings in the worlds. This could be understood as the Buddha Shakyamuni who have overcome the four maras or evils. For Buddhas to appear in this world is very, very rare. In the Pratimoksha sutra it says:

"Even the mention of a Buddha in this world is extremely rare."

In the context of a great eon the presence of a Buddha in this world is extremely rare. The duration of a great eon is divided into what is known as the dark periods and the bright periods. During the dark periods the Buddhas don't appear in the world. That is why they are called "dark". They are extremely long. But even during the bright period of an eon Buddhas only appear for a very small fraction of that time as a Supreme Emanation Body.

As rare as that it is to have someone teach this teaching on dependent origination and for someone to have the knowledge of this teaching is extremely rare and excellent.

38

All that you have taught

Proceeds by way of dependent origination;

That too is done for the sake of nirvana;

You have no deeds that do not bring peace.

This verse is about how all the teachings of the Buddha are intended to lead the listeners to the state of peace of liberation and enlightenment. Every teaching Buddha has given, directly or indirectly, is leading to nirvana, the state in which all afflictive emotions have come to an end. That includes every teaching of the hinayana or mahayana, or the tripitakas, the Three Baskets. All the teachings are based on the doctrine of dependent origination, on the reality of dependent origination.

39

Alas! Your teaching is such,

In whosoever’s ears it falls,

They all attain peace; so who would not be

Honoured to uphold your teaching?

This verse presents the reason why it is appropriate to respect the teaching holders. Buddha's teachings directly or indirectly lead to liberation or peace. Therefore, those who uphold Buddha's teachings are appropriate objects of respect. With the expression of "emaho" Je Tsong Khapa presents that all the teaching holders are worthy or our respect, because all the Buddha's teachings are meant to bring peace. Therefore those beings who rely on Buddha's teaching for their practice in their lives, naturally, because of the transformation of the afflictive emotions and unhealthy actions, will obviously more peaceful and have a greater degree of serenity and are worthy of our veneration.

40

It overcomes all opposing challenges;

It’s free from contradictions between earlier and latter parts;

It grants fulfillment of beings’ two aims –

For this system my joy increases ever more.

This verse presents that Buddha's teaching on dependent origination and so forth destroys the challenges, meaning others' arguments. By seeing such qualities of Buddha's teachings, we can develop a delight in Buddha's tradition.

Je Tsong Khapa, in contemplating Buddha's teachings on dependent origination, sees that how such a teaching is immune to any kinds of challenges or arguments from other systems. Buddha's teachings themselves are also free from any internal contradictions. There is no incident that would reflect Buddha's mistake or ignorance. There is no such thing. It brings the fulfillment of beings' two aims: temporary well being for now and the ultimate well being of liberation and full enlightenment. When you consider Buddha's teachings in this light, how could one not develop a deep sense of delight in engaging in the study of these teachings and a great respect for this system of teaching that is grounded in the principle of dependent origination?

41

For its sake you have given away,

Again and again over countless eons,

Sometimes your body, at others your life,

As well as your loving kin and resources of wealth.

This verse deals with how Buddha Shakyamuni, in order to obtain the dharmakaya state had sacrificed many cherished things again and again. The dharma that leads to the dharmakaya state is of great value. Sometimes Buddha has given his entire body. In many life times, when Shakyamuni was training on the path to enlightenment, as part of the practice, in order to practice generosity or for being able to receive the teachings, sacrificed not just once but many times, over and over again, sometimes parts of his body, such as limbs and hands and so on. In other lives he sacrificed his whole body and at other times he sacrificed loved ones and at other times, his possessions, such as horses, elephants and so on.

The attainment of enlightenment takes tremendous commitment from the beginning, throughout the process of attaining enlightenment. In Buddha's own case, it is understood that it took 3 countless eons of accumulation of merit and wisdom. First he cultivated the genuine bodhicitta, the motivation to attain enlightenment for the benefit of all beings. Then he engaged in extensive practices for the accumulation of collections of merit and wisdom, engaging in practices like the Six Perfections of generosity, discipline and so forth. Through such accumulation of the collections of merit and wisdom he attained the enlightened state in the nature of the two bodies, the form body and the dharmakaya.

With regard to the benefit he has brought to others, his own practice in previous lives when he was not yet a Buddha, he made enormous sacrifices and performed various deeds as a bodhisattva. There are many accounts of these. The sutra of the 100 deeds of the Buddha and so forth present all these accounts. In the time we have during this teaching we don't have time to go through even one of those many deeds thoroughly. But I would like to at least give a brief account of one of these occasions.

When Buddha was born as Prince Chandra (Tib: Dawa) , in his kingdom there was a spirit known as the "striped-footed spirit". He had black and white stripes. Apparently he was targeting the royal family in particular. He abducted princes and princesses and ate them. Prince Chandra was just listening to the teachings of a sage, a rishi. It was only a few verses of teaching. At that time the striped footed spirit approached. People were trying to save Prince Chandra, because they knew that this spirit was only interested in the members of the royal family. When Prince Chandra learned that the spirit had made clear that he wanted to abduct him he went to his place of his own accord.

The prince came with the awareness that he did not have the opportunity to listen to the teaching of this sage. He thought that without the wisdom obtained from this teaching he could not help that spirit. Therefore he was overwhelmed with a deep sense of sadness that he would not be able to help him. Drops of tears rolled down his cheeks. Seeing the tears the spirit thought that the prince was very afraid of dying. He asked, "Are you so afraid of dying?" The prince said, "No. I am sad that I didn't have the opportunity to finish listening to the teachings I was receiving from the sage. I am sad because without that I am unable to help others. I will be limited in my capacity."

For some reason the spirit was taken by that and let him go back to complete listening to the teaching as his final wish.

So the prince went back and received the remainder of the teaching. Afterwards his father, the king, told him that he should not go back to the abode of the spirit. He said, "I am a powerful king, I can make certain arrangements to prevent the attack by this spirit." But the prince said, "No. I have to honor my promise to come back."

It is like Nagarjuna who said in Surlekha: Holy beings dont' make many promises. But if they do make a difficult commitment, they do not give it up, even if they have to sacrifice their lives. Their promise becomes like a crack in a rock that cannot be easily removed."

So the prince went back to the spirit. The spirit was curious and asked, "What did you learn from this sage?" Prince Chandra responded, "You are someone who conducts himself contrary to the dharma. You don't have any respect for the dharma. I can't give you this teaching. It is not given to someone who has no respect for the teachings."

That made the spirit only more curious. As a gesture of respect he took off his jacket and put it on a rock and invited Prince Chandra to sit on it and teach him. The prince further delayed the teaching by saying, "If you don't show genuine respect for the teaching it cannot be given."

Eventually, the spirit was so curious and wanted to listen that he did express enough respect. Then Prince Chandra gave him the teaching. When the spirit considered the teaching he came down with a great sense of regret for his wrong doings of the past and disclosed all his negative activities. He turned towards dharma practice. He still had 100 princes and princesses trapped in a hall somewhere and he released all of them.

We should conclude the session here by reciting a verse of prayer from the end of this text:

55

May the teaching of this Beneficent One till world’s end

Be unshaken by the winds of evil thoughts;

May it always be filled with those who find conviction

In the teacher by understanding the teaching’s true nature.

Mandala Offering sa zhi po kyi - end of this session