Shakyamuni Buddha and Buddhism

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poverty. These variations in individual circumstances arise through previous karma accumulated in former lifetimes. Even animals have a sense that actions lead to results. They know enough to look for food when they are hungry, water when they are thirsty, and shade when they are hot. If one has no confidence in the existence of past or future lives or in the truth of the effects of karma, then one will have no appreciation of Buddhism or any other religion. The practices of all religions are based on the intention to benefit oneself and others in a future existence. The Buddha taught that sentient beings are subject to eighty-four thousand mental afflictions; to remedy them, he gave eighty-four thousand profound and extensive teachings. The point of all these teachings is to benefit the mind. One's body and speech will automatically derive benefit since the mind is like the master, and the body and speech are like its servants. For example, through thoughts of generosity, we perform acts of generosity; and because of angry thoughts, we use harsh words or act unkindly. The mind is the source of the action while the body and speech enact the mind's intentions. For instance, today you had the thought, "I must go to hear the Dharma," and in response to that thought, your body and speech somehow managed to accomplish this. If one practices the Dharma correctly, then the four types of obscurations that veil the nature of the mind-ignorance, habitual patterns based on dualistic perception, mental afflictions, and karma - are removed. Complete elimination of these obscurations - known in Tibetan as 'sang' - causes the inherent qualities of the mind's nature to manifest fully and spontaneously. This manifestation of the qualities and wisdom of the mind is called 'gye' in Tibetan. Together these two form the word 'sang-gye,' which means Buddha or Buddhahood, the ultimate attainment. It is necessary to practice Dharma because we are subject to impermanence. Born from our mother's womb, we go through childhood, mature, grow old, get sick, and eventually die. None of us can avoid birth, old age, sickness, and death. We have no control over this. That is why we need to practice the Dharma. Since no one lives forever, we have an underlying awareness that we are going to die. But we have only the idea "I'm going to die." We don't remember the suffering, fear and difficulty we experience at the time of death. We don't really understand the nature of death because we don't understand the meaning of Dharma. If our whole existence just disappeared at death like a flame that has been extinguishd, or like water that evaporates, then everything would be fine. But the mind's nature is empty, clear, and unimpeded. Because it is empty it does not die. Our mind does not disappear, but goes on after our physical death to experience the confused appearances of the interval between death and the next rebirth (Tibetan, Bardo). We then take rebirth in one of the six states of existence. This cycle repeats again and again. Since the nature of cyclic existence is impermanence, it is a source of only suffering and not happi- ness. Everyone is concerned about having a long life and freedom from sickness. It is good to have these things, but people neglect to provide themselves with good circumstances for future lifetimes. We should recognize that the mind that experiences future lifetimes is the same mind we have now, so we should therefore be concerned with providing for the future experiences of that mind. How can we ensure happiness in future lifetimes; by practicing virtue with body, speech, and mind! When engendering Bodhicitta we pray, "May all sentient beings have happiness and the causes of happiness; may they be free of suffering and the causes of suffering." The cause of happiness is virtue and the cause of suffering is non-virtue. It is therefore necessary to practice virtue and avoid un-virtuous actions to the best of our ability. Since we have the ability to choose between virtuous and un-virtuous actions, our future happiness or suffering is in our own hands. There are two practices that I find extremely important and beneficial. The first is the vow of refuge, which by instilling faith in the Buddha, Dharma, and Sangha forms a foundation for attaining Buddhahood. The second is the meditation on the Bodhisattva Chenrezig. This practice is the essence of all the teachings of tantra, and Chenrezig the essence of all yidam deities. Many people in the West are interested in the teachings on Bodhicitta and benefiting others. This is very nice, but the root of cultivating Bodhicitta is being able to take all-suffering, loss, and defeat for oneself and to give all happiness, profit, and victory to others. If one does not practice this within one's own family, then talking about applying this ideal to all sentient beings is merely words. Reflecting on the kindness of our parents is how one begins to practice mind training (Tibetan, lojong). We realize that they are suffering now and will continue to suffer in the future, and that until they attain liberation from samsára, they will go from life to life experiencing pain. If we reflect in this way, we begin to understand that it is unfitting for us to allow beings that have been so kind to us to experience so much suffering. This recognition is the beginning of loving-kindness and compassion. Next we must resolve to do whatever we can to free them from suffering. We expand on this contemplation by including all the people that we care for our children, friends, and relatives. We then include all those whom we neither like nor dislike, and then people we dislike, even those we consider to be our enemies. Finally, we include all sentient beings, who fill all of space, and we imagine that we take on all their suffering and offer them all our happiness and virtue. In particular, we should make the aspiration that this meditation may serve as a cause for their attainment of Buddhahood and liberation from the sufferings of samsára. That is the way in which Bodhicitta is developed. If we can practice Bodhicitta, develop patience, and pacify all disharmony in our own home, then we have prepared the way leading to the development of limitless Bodhicitta. If, on the other hand, we cannot maintain patience and harmony in our own home with our own family, then it is very unlikely that we will be able to do this with respect to all sentient beings, who are infinite in number. So if, after hearing these teachings, you go home and eliminate all disharmony in your home and family, I will proclaim you all male and female Bodhisattvas! (By Kyabje Dorje Chang Kalu Rinpoche)

Understanding the Need for Spiritual Practice... In order to practice the Dharma taught by the Buddha it is necessary, at the outset, to establish confidence in its validity. First we must understand that we have had countless lives in the past and will continue to have countless lives until we attain the level of a Buddha or Bodhisattva. Belief in the existence of previous and future lives gives rise to confidence in the truth of karma, the effects of actions. This confidence is based on understanding that un-virtuous actions lead to suffering and virtuous actions lead to happiness. Without this conviction, we will not abandon un-virtuous actions or perform virtuous ones. We can reach this conviction by examining the signs of the workings of karma in the world around us. Although we are all born as human beings, each person experiences different circumstances, such as a long or short life, mental happiness or misery, and wealth or

majestic such as they had never seen before. And in spite of themselves, before they knew what they were doing, they forgot all they had agreed on. One hastened forward to meet him, and respectfully took his bowl and robe, another busily prepared a seat for him, while a third hurried off and brought him water to wash his feet. After he had taken a seat, Buddha spoke to them and said: "Listen, ascetics, I have the way to deathlessness. Let me tell you, let me teach you. And if you listen and learn and practise as I tell you, very soon you will know for yourselves not in some future life but here and now in this present lifetime that what I say is true. You will realize for yourself the state that is beyond all life and death." Naturally the five ascetics were very astonished to hear their old master and teacher talking like this. They had seen him give up the hard life of fasting and consequently believed that he had given up all efforts to find the truth. So initially they simply did not believe him and they told him so. But Buddha replied, "You are mistaken, Ascetics. I have not given up all effort. I am not living a life of self-indulgence, idle comfort and ease. Listen to me. I really have attained supreme knowledge and insight. And I can teach it to you so you may attain it for yourselves." Finally the five were willing to listen to him and he delivered his first sermon where he advised his followers to avoid the two extremes of self-indulgence and self-torture. He also spoke about the four Noble Truths and how to practice the Noble Path that would lead to freedom from suffering, and finally to Enlightenment.
KING PASENADI OF KOSALA - One evening, when King Kosala was talking to the Buddha, there passed
by on the road a band of ascetics with knotted hair, hairy bodies and long nails. They walked past slowly, with heads bent low. At once the king got up and knelt down to worship them, uttering his own name three times. The king came back to the Buddha and said, "Sir, there were saints among those ascetics. Just see how calmly they walked with heads bent down." With His divine eyes the Buddha saw that those men were not saints but spies who were sent out to gather information. "Your majesty," said the Buddha, "by mere appearances alone it is not possible for one who leads a life of comfort to know the real nature of another. If we want to understand a person's real nature, his good and bad qualities, we must associate with him for some time. We must be wise and have sharpness of mind. We can know a person's purity by conversing with him, observe his courage in the face of misfortune and understand his wisdom during discussions. The bad people, O king, sometimes pretend to be good and it is difficult for you to judge their state of morality." King Pasenadi Kosala understood immediately what the Buddha meant.

MEETING THE FIVE FRIENDS - Now Buddha wanted to tell other people how to become wise, good and do service for others. He thought, "Now Asita, Alara and Uddaka are dead but my friends Kondanna, Bhaddiya, Wappa, Mahanama and Assaji are in Benares. I must go there and talk to them." Then he set out to Benares till at last he came to a grove where his five friends were. This grove was called "Deer Park." They saw him coming towards them and one said to another, "Look yonder! There is Gotama - the luxury-loving fellow who gave up fasting and fell back into a life of ease and comfort. Don't speak to him or show him any respect. Let nobody go and offer to take his bowl or his robe. We'll just leave a mat there for him to sit on if he wants to and if he doesn't he can stand. Who is going to attend on a good-for-nothing ascetic like him." However, as the Buddha came nearer and nearer, they began to notice that he had changed. There was something about him, something noble and

And Buddha said: "The Bodhisattva should at all times delight in preaching the Law in a tranquil manner. On pure clean ground he should spread his sitting mat, anoint his body with oil, wash away dust and impurities, put on a new clean robe and make himself both inwardly and outwardly pure. Seating himself comfortably in the Dharma seat, he should preach the Law in accordance with questions. If there are monks or nuns, men lay believers, women lay believers, rulers and princes, officials, gentlemen and common people, with a mild expression he should preach for them the subtle and wonderful doctrines. If there are difficult questions, he should answer them in accordance with the doctrines, employing causes and conditions, similes and parables to expound and make distinctions, and through these expedient means cause all listeners to aspire to Enlightenment, to increase their benefits little by little and enter the Buddha way. He should put aside all idea of laziness, all thought of negligence or ease, remove himself from cares and worries and with a compassionate mind preach the Law. Day and night, constantly he should expound the teachings of the unsurpassed way, employing causes and conditions, immeasurable similes and parables to instruct living beings and cause them all to be joyful. Clothing and bedding, food, drink, medicine - with regard to such things he should have no expectations but with a single mind concentrate upon the reasons for preaching the Law, desiring to complete the Buddha way and to cause those in the assembly to do likewise. That will bring great gain to them, an offering of peace. After I have passed into extinction, if there are monks who are able to expound this Lotus Sutra of the Wonderful Law, their minds will be free of jealousy and anger, of all worry and hindrance. No one will trouble them, curse or revile them. They will know no fear, no attacks by sword or staff, nor will they ever be banished, because they abide in patience. Wise persons will be good at cultivating their minds like this and be able to abide in peace as I have described above. The blessings of such persons are beyond calculation, simile or parable; thousands, ten thousands, millions of kalpas (extremely long period of time) would not suffice to describe them. Ajita (disciple), you should understand this. These great Bodhisattvas for countless kalpas have practiced the Buddha wisdom. All have been converted by me; I caused them to set their minds on the great way. These are my sons, they dwell in this world, constantly carrying out dhuta (a discipline or ascetic practice carried out in order to purify the body and mind and free one from the desire for food, clothing and shelter) practices, preferring a quiet place, rejecting the fret and confusion of the great assembly, taking no delight in much talk. In this manner these sons study and practice my way and Law. And in order that day and night with constant diligence they may seek the Buddha way, in this saha world (our present world, which is full of sufferings to be endured) they dwell in the empty space in its lower part. Firm in the power of will and concentration, with constant diligence seeking wisdom, they expound various wonderful doctrines and their minds are without fear. When I was in the city of Gaya, seated beneath the bodhi tree, I attained the highest, the correct Enlightenment and turned the wheel of the unsurpassed Law. Thereafter, I taught and converted them, caused them for the first time to set their minds on the way. Now all of them dwell in the stage of no regression, and all in time will be able to become Buddhas. What I speak now are true words with a single mind - you must believe them! Ever since the long distant past I have been teaching and converting this multitude." Lotus Sutra

Preceptor alone: Now, by the guidance of the Buddhas and Ancestors, we can discard and purify all our karma of body, mouth and will, and obtain great immaculacy; this is by the power of confession. You should now be converted to Buddha, Dharma and Sangha. In the Three Treasures there are three merits; the first is the true source of the Three Treasures; the second is the presence in the past of the Buddha; the third is His presence at the present time. The highest Truth is called the Buddha Treasure; immaculacy is called the Dharma Treasure; harmony is called the Sangha Treasure. The person who has realized the Truth, really is called the Buddha Treasure; the Truth that is realized by Buddha is called the Dharma Treasure; the people who study the Dharma Treasure are called the Sangha Treasure. He who teaches devas and humans, appearing in the sky and in the world, is called the Buddha Treasure; that which appears in the world, in the Scriptures, and becomes good for others, is called the Dharma Treasure; he who is released from all suffering, and is beyond the world, is called the Sangha Treasure. This means that when someone is converted to the Three Treasures, he can have the Precepts of the Buddhas completely: make the Buddha your teacher and do not follow wrong ways.
THE THREE PURE PRECEPTS: Cease from evil. This is the house of all the laws of Buddha; this is the source of all the laws of Buddha. Do only good. The Dharma of the Samyaku-Sambodai (the supreme, perfect and complete Enlightenment of the Buddha) is the Dharma of all existence. Do good for others. Be beyond both the holy and the unholy; let us rescue ourselves and others.
THE TEN GREAT PRECEPTS: Do not kill. No life can be cut off; the Life of Buddha is increasing; continue the Life of Buddha; do not kill Buddha. Do not steal. The mind and its object are one; the gateway to Enlighten- ment stands open wide. Do not covet. The doer, the doing and that which has the doing done to it are immaculate; therefore, there is no desire; it is the same doing as that of the Buddhas. Do not say that which is not true. The wheel of the Dharma rolls constantly, lacks for nothing and needs something; the sweet dew covers the whole world and within it lies the Truth. Do not see the wine of delusion. There is nothing to be deluded about; if we realize this, we are Enlightenment itself. Do not speak against others. In Buddhism, the Truth and everything are the same; the same law, the same Enlightenment and the same behavior. Do not allow anyone to speak of another's faults; do not allow anyone to make a mistake in Buddhism. Do not be proud of yourself and devalue others. Every Buddha and every Ancestor realizes that he is the same as the limitless sky and as great as the universe: when they realize their true body, there is nothing within or without; when they realize their true body, they are nowhere upon the earth. Do not be mean in giving either Dharma or wealth. There is nothing to be mean with; one phrase, one verse, the hundred grasses, one Dharma, one Enlightenment, every Buddha, every Ancestor. Do not be angry. There is no retiring, no going, no Truth, no lie; there is a brilliant sea of clouds, there is a dignified sea of clouds. Do not defame the Three Treasures. To do something by ourselves, without copying others, is to become an example to the world and the merit of doing such a thing becomes the source of all wisdom: do not criticize; accept everything. These Precepts are thus. Be obedient to the teaching and its giving; accept it with bows. Remember, we are all potential Buddhas.

GIVING AND RECEIVING THE TEACHING OF THE PRECEPTS - The Great Precepts of the Buddhas are kept carefully by the Buddhas; Buddhas give them to Buddhas, Ancestors give them to Ancestors. The Transmission of the Precepts is beyond the three existences of past, present and future; Enlightenment ranges from time eternal and is even now. Shakyamuni Buddha, our Lord, Transmitted the Precepts to Makakashyo and he Transmitted them to Ananda; thus the Precepts have been Transmitted to me in the eighty-fifth generation. I am now going to give them to you, in order to show my gratitude for the compas- sion of the Buddhas, and thus make them the eyes of all sentient beings; this is the meaning of the Transmission of the Living Wisdom of the Buddhas. I am going to pray for the Buddha's guidance and you should make confession and be given the Precepts. Please recite this verse after me: Preceptor followed by congregation: All wrong actions, behavior and karma, perpetrated by me from time immemorial, have been, and are, caused by greed, anger and delusion which have no beginning, born or my body, mouth and will; I now make full and open confession thereof. Preceptor alone: Now, by the guidance of the Buddhas and Ancestors, we can discard and purify all our karma of body, mouth and will, and obtain great immaculacy; this is by

Awakening to the mind of the Bodhisattva - When one awakens to True Wisdom, it means that one is willing to save all living things before one has actually saved oneself: whether a being is a layman, priest, god or man, enjoying pleasure or suffering pain, he should awaken this desire as quickly as possible. However humble a person may appear to be, if this desire has been awakened, he is already the teacher of all mankind: a little girl of seven even may be the teacher of the four classes of Buddhists and the mother of True Compassion to all living things. One of the greatest teachings of Buddhism is its insistence upon the complete equality of the sexes. However much one may drift in the six worlds and the four existences, even they become a means for realizing the desire for Buddhahood once it has been awakened: however much time we may have wasted up to now, there is still time to awaken this desire. Although our own merit for Buddhahood may be full ripe, it is our bounden duty to use all this merit for the purpose of Enlightening every living thing: at all times, there have been those who put their own Buddhahood second to the necessity of working for the good of all other living things. The Four Wisdoms - charity, tenderness, benevolence and sympathy, are the means we have of helping others and represent the Bodhisattva's aspirations. Charity is the opposite of covetousness; we make offerings although we ourselves get nothing whatsoever. There is no need to be concerned about how small the gift may be so long as it brings True results, for even if it is only a single phrase or verse of teaching, it may be a seed to bring forth good fruit both now and hereafter. Similarly, the offering of only one coin or a blade of grass can cause the arising of good, for the teaching itself is the True Treasure and the True Treasure is the very teaching: we must never desire any reward and we must always share everything we have with others. It is an act of charity to build a ferry or a bridge and all forms of industry are charity if they benefit others. To behold all beings with the eye of compassion, and to speak kindly to them, is the meaning of tenderness. If one would understand tenderness, one must speak to others whilst thinking that one loves all living things as if they were one's own children. By praising those who exhibit virtue, and feeling sorry for those who do not, our enemies become our friends and they who are our who are our friends have their friendship strengthened: this is all through the power of tenderness. Whenever one speaks kindly to another, his face brightens and his heart is warmed; if a kind word be spoken in his absence, the impression will be a deep one: tenderness can have a revolutionary impact upon the mind of man. If one creates wise ways of helping beings, whether they be in high places or lowly stations, one exhibits benevolence: no reward was sought by those who rescued the helpless tortoise and the sick sparrow, these acts being utterly benevolent. The stupid believe that they will lose something if they give help to others, but this is completely untrue, for benevolence helps everyone, including oneself, being a law of the universe. If one can identify oneself with that which is not oneself, one can understand the true meaning of sympathy: take, for example, the fact that the Buddha appeared in the human world in the form of a human being; sympathy does not distinguish between oneself and others. There are times when the self is infinite and times when this is true of others: sympathy is as the sea in that it never refuses water from whatsoever source it may come; all waters may gather and form only one sea. Oh you seekers of Enlightenment, meditate deeply upon these teachings and do not make light of them: give respect and reverence to their merit which brings blessings to all living things; help all beings to cross over to the other shore.
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