The Bodhicaryavatara

Preliminary Teachings to the Kalachakra Initiation

His Holiness the Fourteenth Dalai Lama

Translated by Thupten Jinpa

New York City, November 1991

In an era where material development and advances in science and technology is so high, it is very obvious from the fact that we are having this teaching in an auditorium which is very modern, sophisticated. It seems very appropriate to hold this teaching in such a modern auditorium, which reflects the stage of development of the material world. To hold a teaching, which emphasizes essentially the importance of investigating, training, and enhancing the stage of development of spiritual and mental states within oneself, I think it is very appropriate to have this teaching in such an auditorium.

The Kalachakra Tantra is a practice of tantra belonging to the Highest Yoga class, Anuttarayoga which ideally speaking requires a certain amount of training in the preparatory practices and realizations on the part of the practitioners, not only the practitioners but also those who receive the empowerment or in fact just to sit in an empowerment ceremony. Ideally speaking that is the situation. In order to indicate this importance and also in order to give the message that the subsequent teaching which is the empowerment of Kalachakra, belongs to this Highest Yoga Tantra and someone who is sincerely and seriously interested in undertaking such a practice properly, that person requires these preparations on the part of themselves.

In order to indicate that message these preliminary teachings are being held. I thought it would be best if the preliminary teachings were based on Santideva's Bodhicaryavatara. Since we have only four days for the preliminary teachings, there is no way I can complete the commentary on the whole text so what I will do is extract appropriate verses from here and there and give the gist of the practices and practices which are outlined in this precious text.

As usual the teachings will be preceded by the recitation of certain prayers which includes taking refuge and making prostrations to the Three Jewels, reciting a sutra, reciting the Heart Sutra and followed by Verses of Praise to Manjusri. Finally will be a mandala offering to request the teaching from the teacher. There are different significance for making a mandala offering on the part disciples and also the part of the teacher. On the part of the disciple the mandala is being offered in order to request from the teacher the teaching you are to hear. Whereas on the part of the teacher, the teacher imagines in front of themselves all the masters of the lineage who are related to the transmission of the text and the lama requests from these Lineage Masters the permission to give the teaching to the disciples present.

It is useful when reciting the Verses of Praise to Manjusri to visualize in front of yourself an image of Manjusri.

Among the audience here are people who consider themselves practicing Buddhists and also people who do not consider themselves as Buddhists but have come to the teaching out of interest for Buddhist ideas and practices. Now those who consider themselves practicing Buddhists their attitude and motivation in listening and attending to the teaching should not be such that they are here merely to collect information or increase their knowledge of Buddhism. Rather the primary motivation or aim of attending this teaching should be to tame, discipline and train their mind. Transform an undisciplined state of mind into a disciplined, tamed and calm state of mind. This should be the primary motive of attending this teaching.

The reason being is that in Buddhist religion there is a belief in the fundamental goodness of all living beings. In other words we believe that all sentient beings possess within themselves an inherent nature technically known as the Buddha nature or the Tathagatagarbha. This is the seed that allows within all sentient beings the possibility to actualize within their mental continuum all the great qualities of Buddha's mind. It also allows the individual to overcome and remove the negative aspects of the mind such as afflictive emotions, negative thoughts, imprints and so on. By listening to this teaching one should undertake the practices in order to activate this potential, in order to activate the seed within oneself. Such should be the primary motive of those who consider themselves practicing Buddhists in attending this teaching.

Those who are not practicing Buddhists but are coming here because of interest in Buddhist ideas and practices; I would like to welcome you as a practicing Buddhist myself. I have always considered the crucial importance of a great harmony between the various different religions. In order to develop this harmony a key factor is to develop a genuine understanding of the values and the principal doctrines of that particular religion. I also believe that since all the various different religions are aimed at fulfilling the spiritual requirements and needs of people and since the mental dispositions of sentient beings are so diverse, the greater the religious diversity the better it is for people as it can serve the wider need of sentient beings. Therefore I have always held this belief and out of this belief I respect the diversity we observe in the multitude of the world's religions.

Underlying the diversity of the world's religious traditions there is a common aim, which is to produce a good human being, a warm-hearted person. A human being who would lead his or her life according to spiritual values in order to enable that individual to lead their life in a happy, satisfied and contented manner. This I see as the underlying, common aim of all the various world religions. So those who have come here out of interest to learn something of Buddhist ideas and practices, I welcome you and am very happy to see you here.

For four days starting with today, the preliminary teachings to the actual Kalachakra empowerment will have the format of the teaching followed by a question and answer period.

First we will recite the Refuge formula, the verses for taking refuge and generating bodhicitta, the altruistic aspiration to attain enlightenment for the benefit of all sentient beings. We will recite these verses together. The significance of this is that because of the teaching we are conducting here is a Buddhist teaching therefore taking refuge in the Three Jewels is necessary. Since the teaching belongs to the Mahayana tradition generation of bodhicitta or the altruistic aspiration to attain enlightenment for the benefit of all sentient beings is necessary. Let us recite these verses together (in Tibetan).

Ideally speaking tradition also requires that when giving such preliminary teachings, the teachings should first begin with narrating the Lineage Masters, starting with the Buddha through Santideva, who is the author of this text. Since we are short on time and since my memory sometimes fails on the historical aspects of the Lineage Gurus, we will keep it simple.

To give a general introduction to Buddhism first I would like to quote a verse from Nagarjuna in which Nagarjuna makes salutation to the Buddha. He does not reflect upon the great qualities of the Buddha's body, speech or mind but rather concentrates upon one paramount quality of the Buddha, his great accomplishment in having realized the essence of the Doctrine; dependent origination, emptiness and the Middle Way. Buddha realized that these three doctrines are essentially the same having perceived dependent origination in terms of emptiness and emptiness in terms of the Middle Way. Buddha propounded this doctrine to his followers. Nagarjuna saw this greatest accomplishment of the Buddha and made salutations to the Buddha from this perspective.

The meaning of the doctrine of dependent origination is vast and profound. In a sense one could say the doctrine of dependent origination states that all phenomena in general come about not uncaused, but rather as a consequence of relevant causes and conditions. Particularly those phenomena which have direct relevance by giving rise to our experience of pain or pleasure, our experience of unhappiness or happiness, come about as a result of their related causes and conditions. Therefore so long as we remain as sentient beings for whom the experience of pain and pleasure matters a lot.. ...causes and conditions, which give rise to these experiences and that, is what is in a sense stated in the doctrine of dependent origination.

This doctrine of dependent origination and the underlying principle of causation was taught by the Buddha in his first Turning of the Wheel known as the Sermon on the Four Noble Truths. In the doctrine of the Four Noble Truths the Buddha explains two sets of causal chains. One is a set of cause and effects related to our experience of undesirable consequences such as pain and unhappiness. These two are our experience of suffering and the origin or source of this suffering. The source of the suffering being the cause and the suffering itself being the consequence. This is the first causal chain.

At the same time the Buddha taught a second causal chain the implication of which is that although in our ordinary experience we often come across experiences which we normally associate with pleasure and happiness but these experiences are essentially in the nature of suffering and dissatisfaction. Whereas the true happiness which can remain as happiness, a genuine happiness, is a state which is freed from suffering. In other words the cessation of suffering is the true happiness and this is the result. The path or causes, which lead to it, is the cause. Therefore Buddha also taught a causal chain which is related to our own experience of happiness, something we all desire.

The implication of the doctrine of the Four Noble Truths is that if suffering is something we do not desire then we must work hard to remove the causes which give rise to it. If the state of happiness is something which we seek and desire then we must work to accumulate the causes and conditions that give rise to it. This is what is implied in the doctrine of the Four Noble Truths.

Since the basic Buddhist approach as explained earlier is to realize the causal mechanism which gives rise to our experiences of pain and pleasure, suffering and pleasure, belief in an independent self which is permanent, single and indivisible conflicts with the basic Buddhist doctrine of universal causation. Similarly belief in a creator, an independent being who is the original creator of the entire universe conflicts with the basic Buddhist doctrine of universal causation. Within Buddhist thought and practice since the fundamental doctrine is a belief in universal causation, that everything which exists does so as a result of causes and conditions and it is only as a result of causes and conditions that things come into being, therefore Buddhists do not believe in the existence of an eternal person or self nor does it believe in a creator.

In the second Turning of the Wheel one can see it as an exploration of the implications of the first public sermon where Buddha talked about the absence of an independently existing self or person. All phenomena are explained as arising as a consequence of causes and conditions. The doctrine of universal causation and its implications are explored by taking it to a more profound level. Reflecting on the fact that if everything and all events come into being as a result of causes and conditions then they depend on other factors for their existence. Anything, which has the nature of depending on other factors for its existence then it, is obvious that it lacks the status of independent existence. Phenomena's existence and identity come into being as a consequence of the interaction of many factors. Because of this phenomena lack an independent or inherent nature and because of this all phenomena do not exist inherently, in and of themselves or objectively in their own right. What is being stated here is by using the understanding of dependent origination to arrive at a deeper awareness of the nature of phenomena, where all things and events are seen as lacking an inherent or objective existent nature.

The understanding of dependent origination is being used as a ground on which all phenomena are perceived as lacking an inherently existing nature. Dependent origination can be seen in many different ways. One way phenomena can understood is as a causal dependency as all phenomena are dependent on other causes and conditions. Another level of dependence is that phenomena depend upon their parts. In order for something to be whole its very identity and existence depends upon its parts. One of the parts can be called dependent relationship and this is another level of dependence. Furthermore another level of dependence is the identity of phenomena as things or objects depends upon our conceptual thought, our concepts and language.

What all these ways of viewing dependent origination indicates is that phenomena are empty of an inherently existing nature. Phenomena are empty of an independent status therefore emptiness of inherent existence is spoken of. This is how one should look at the doctrine of emptiness. One should not have the notion when Buddhists talk of emptiness that one is talking of the non-existence of phenomena. Emptiness should not be misconceived as a total negation of the very existence of phenomena but rather emptiness should be understood in terms of the emptiness of inherent existence or independent status. If your understanding of emptiness is interpreted in this way then you will be able to understand the essential unity or sameness of the principles of emptiness and dependent origination. This is how one is said to have understood emptiness in terms of dependent origination and dependent origination in terms of emptiness.

Through this way one will also be able to be freed from the two extremes. By realizing that phenomena lack an independent status and lack an inherently existing nature, one avoids falling into the extreme of absolutism. By realizing that things do come into existence as a result of the aggregation of many causes and conditions, one avoids falling into the extreme of nihilism.

In the second Turning of the Wheel the essential doctrine was the philosophy of emptiness, understanding emptiness in terms of dependent origination in which all phenomena lack an inherently existing nature.

In the third Turning of the Wheel, particularly in the Uttaratantra or Sublime Continuum of Maitreya and also the Tathagatagarbha Sutra or The Essence of Buddhahood Sutra, Buddha explains the nature of our mind. In these sutras Buddha explains that the negative aspects of our minds, the afflictive emotions like desire, hatred, anger and so forth, are not innate aspects of our mind but rather are adventitious. They are adventitious in the sense that they arise in our mental continuum as the consequence of circumstantial conditions but they are not essential or basic to the mind.

The pristine clarity and the luminous awareness is an innate aspect of our mind. The negative aspects such as the afflictive emotions as they are not basic to the mind are separable, can be removed from the basic continuum of our mind. This point has been underlined in the sutras that are related to the third Turning of the Wheel.

Another point we need to bear in mind is that irrespective of what might be the ultimate position of the Buddha himself, because there exists among the followers or practitioners of Buddhism such a diverse range of dispositions and mental capacities, one finds among the Buddhist scriptures different types of sutras. Certain of these sutras are interpretable, can not be taken at face value but rather require further interpretation. Whereas there is another category of sutras, which are definitive, do not require further interpretation. Therefore it is crucial to bear in mind that even within the Buddhist sutras there exists diverse scriptures.

One fundamental aspect of the Buddhist approach especially in the Mahayana tradition is to be able to distinguish among Buddha's own original sutras which are literal or definitive and can be taken at their face value, whose literal meaning can be accepted without any objection and those which can not be taken at their face value, which require further interpretation. These sutras were often spoken for specific purposes, not to be taken literally.

In the important sutras, which are the sources for the philosophical doctrines of the Cittamatra School or the Mind-Only School of Buddhism, distinctions are made between the three natures of phenomena. Imputational aspects of phenomena are according to these sutras stated as lacking an inherently existing nature. Whereas dependently originated phenomena and the ultimate nature of phenomena are said to be absolute and are said to be inherently existent and possess some form of objective reality.

This distinction from a Madhyamika point of view is something untenable. If the Cittamatra doctrine is subjected to Madhyamika reasoning then it is obvious that one can not maintain such a distinction. Therefore sutras which make such distinctions can not be taken at their face value but must be interpreted. One should look at these sutras as specifically spoken to benefit beings who share the philosophical sentiment and whose mental dispositions are such that they are more attuned to the doctrines of the Cittamatra or Mind-Only School.

A similar approach should be used for many other doctrines, which are found in the Buddhist scriptures. For instance, take an example of a verse from Vasubandhu's Abhidharmakosa or The Treasury of Knowledge in the third chapter where he discusses the cosmology of Mount Meru as the center of the universe. He also mentions the size of the sun and the moon and also the distances between them and the earth. If we were to take them literally, they contradict the measurements made scientifically. The cosmological views expressed in the Abhidharmakosa are refuted by direct observation and therefore can not be taken literally. They must be interpreted. Such must be the Buddhist approach because any doctrine or concept which contradicts either direct, valid perception or which an established inferential knowledge or has internal inconsistencies then that doctrine or concept can not be accepted as valid literally.

Another example, in the Abhidharmakosa, Vasubandhu discusses various types of mental states at the last moment of death. According to Vasubandhu the mental state at the last moment of death can be virtuous, non-virtuous or neutral. Whereas in Asanga's Abhidharmasamuccaya or The Compendium of Knowledge he explicitly states that the mental state at the last moment of death can never be neither virtuous nor non-virtuous but always be neutral. The literature of Highest Yoga Tantra states that not only can the mental state at the final moment of death can be virtuous but in fact can be transformed into an entity of the path.

If we look at these diverse views on a single issue the question arises, on what grounds do we determine which text should be taken as valid? Personally I feel that this is an issue in which one can not reason or directly verify which is the valid stance. I feel one must approach this in a different manner by looking at it from various angles. Highest Yoga Tantra literature is an extensive body of literature where the nature of the mind and the various techniques designed for training and cultivating the full potential of the mind is presented in such a refined and advanced manner that there is no comparison with other classes of scripture like the Abhidharmakosa. One can infer or surmise, since it is the Highest Yoga Tantra literature, which is seen as authoritative when dealing with the nature of the mind, that the position on the state of the mind at death of Highest Yoga Tantra is valid.

These different examples show the need to look at scriptures not literally and not to believe in a certain doctrine just because Buddha said so in a sutra. In short, Buddha's having stated something in a sutra is not sufficient grounds for accepting its validity literally.

Investigation is very important not only in Buddhist practice and thoughts in general but especially in the Mahayana tradition. There are many external instruments, which can be used to investigate the external world, but ultimately the decision is made by the human mind. Since it is the mind or consciousness which is the ultimately deciding factor it becomes very crucial first of all to understand the nature of mind itself. The decision needs to be taken by a state of mind, which is valid and unmistaken in relation to its object. Decisions and conclusions arrived at by a distorted consciousness can not be considered as valid. Therefore in Buddhist literature one finds extensive discussion of the mind and mental factors.

Unlike the mere investigation of the external world, in investigating the nature of the mind, the primary aim is to bring about some form of positive transformation or change within one's own state of mind. One transforms the undisciplined and untamed state of mind into a disciplined and tamed state of mind characterized by calmness and serenity. Therefore in Buddhist literature one finds extensive discussion of the nature of the mind and mental factors. One also finds the process through which an individual's state of mind moves from an initial state of misconception to a state of knowledge or valid awareness.

Except in the case of superficial illusions such as misperceiving a simple object, when it comes to more profound aspects of the perceived object, one can not instantly change from a state of misconception into a state of knowledge. The process is gradual. For instance initially one might start from a state of total misconception single-pointedly holding on to the opposite, contrary to what it is. As one then proceeds on their investigation then after seeing reasons contrary to the originally held belief, then one may change from a state of total misconception into wavering doubt.

From the state of wavering doubt by further investigation one goes to the next stage which is a presumption where one sees that the previous conviction is wrong and at the same time has yet to arrive to a state where they are totally convinced of the conclusion. As one proceeds further in the investigation one arrives at a state where one is totally convinced of the validity of the conclusion. This is the state of knowledge where for the first time one has inferentially understood the conclusion. This inferential knowledge is not direct. When further developed through constant familiarity and reflection then it is possible through meditation to arrive at a state of non-conceptual understanding, which is direct and intuitive.

This process reflects how from a state of total misconception one can through a gradual process through investigation, through analysis, arrive at a direct and non-conceptual understanding. Because of the complexity of the process and the different levels of mind, one finds in the Buddhist literature extensive discussion of what one might call Buddhist psychology.

It is important to bear in mind that the whole purpose of investigation is to seek the truth. Truth is not something that is mentally constructed. In Buddhism when investigation is being undertaken, it must be based on an understanding of certain laws of nature. For instance when investigating the nature of the mind, one must accept that the mind is in the realm of subjective experience based on the mere luminosity and knowing nature of the mind itself. The mind is non-obstructed and non-physical. On this basis one can proceed with the investigation of mind.

Similarly when anger arises in our mental continuum, we can investigate what kind of experience it generates or what kind of emotional state does it generate. Also when an intense state of desire arises in our mind, what kind of state does it give rise to or what kind of experience do we undergo? These are not facts but emotional states.

In the material world when different atomic particles come together, a new emergent property different from the separate particles comes about from the aggregation of the atomic particles. The whole field of chemistry is based on this principle. Similarly in the mind, certain mental events individually may not have certain capacities but when combined may have quite different effects.

It is upon understanding these natural laws plus the laws of dependence and function that one can employ correctly and appropriately logic or reasoning. An altruistic state of mind conflicts with hatred therefore by cultivating within ourselves and reinforcing the power of altruism and love within our mental continuum, we automatically reduce the force and intensity of hatred and anger within our mind. This is possible because of a contrary relationship between love and hate which naturally occurs.

All these indicate that when discussing investigation we need to base it on these various aspects of nature and then apply the reasonings and analysis appropriately. One should not have the notion, because Buddhism talks about all phenomena as being mere designations or labels designated by conceptual thought, that all concepts are equally valid. This is false. Although Prasangika Madhyamika philosophy states that all phenomena exist as labels designated by the conceptual mind, this does not imply all concepts are equally valid.

Since investigation and understanding are so crucial in engaging in the practice of Buddhism, one finds in texts such as the Commentary to Abhisamayalamkara mention of two general types of practitioners. The first type is a practitioner who emphasizes their own understanding through reason and the other type is one who follows or undertakes a practice mainly on the basis of faith. Of these two the first type of practitioner is said to be ideal. Such a practitioner does not accept a doctrine nor engage in a practice on the basis of faith but rather they investigate the doctrine or practice. If they see it does not contradict any valid knowledge or experience then they will undertake the practices.

This approach is in conformity with the general approach of many Buddhist texts where emphasis is placed on reasoning where the spiritual trainee develops an initial understanding through logical reasoning such as consequential or inferential reasoning. The ideal practitioner must be in a skeptical position so far as the issue at hand is concerned. Someone can not start an investigation with a foregone conclusion rather one must adopt a skeptical position. Therefore I always state that ideally speaking, for Buddhist practitioners, initially it is important to maintain a skeptical position on a given issue.

Because of the importance of maintaining a skeptical position when starting an investigation in a Buddhist way, I see it very important for Buddhists to learn and be aware of many of the facts confirmed through many centuries in many scientific disciplines such as cosmology, sub-atomic physics, neurobiology and psychology. Therefore I feel it is very important for Buddhist scholars to undertake comparative research into areas where there is a convergence of interest between science and Buddhism.

One distinction must be made here which I think is quite crucial, among the issues which are not accepted scientifically there two categories. First are issues, which have been established as negated as they contradict accepted fact. The second category of issues which science does not accept based not on negation established by fact but on the fact that they are not observable. This distinction between rejecting from having disproved something and rejecting because they can not see it is very important.

If there is an issue or doctrine where through scientific investigation it has been disproved, then as a Buddhist who emphasizes the importance of logic and investigation one must accept the conclusion of it being disproved. If there is any point which is mentioned in Buddhist literature and accepted generally but if it is proven not to be the case and that belief in the doctrine contradicts a body of established knowledge then as a Buddhist we must accept the conclusion of scientific investigation.

Dependent origination is the fundamental principal upon which the entire Buddhist practice and theory is based. Buddhist theory is the understanding of the dependent origination of all phenomena particularly the understanding of emptiness. Since phenomena come into existence, come into being, as a consequence of depending on other factors, causes and conditions, they lack an independent status. Because they lack an independent status they do not exist inherently or objectively in and of themselves. Rather their very existence and identity is a product of their dependence on other factors.

Looking from this perspective, dependent origination as a doctrine explains the Buddhist view of emptiness, which is the philosophical view. From a different perspective dependent origination lays the foundation for the Buddhist way of life, the Buddhist conduct of non-violence and non-harming. This is because the principal of dependent origination states that all of our experiences, be it desirable or undesirable, painful or pleasurable, come about as a consequence of causes and conditions. Therefore if suffering is something we do not desire, we must work towards cessation of its causes. If happiness and pleasure is something we seek then we must work towards aggregating its causative conditions.

When we talk about our experience of pain and pleasure, unhappiness and happiness, we are talking about phenomena, which are not isolated. Our experience of happiness and unhappiness are intimately linked and connected with the fate of other sentient beings. In fact all of our experiences of joy and happiness are very much linked with the fate of other beings' experience and happiness. Therefore it is unwise to work selfishly towards fulfilling one's own desire of happiness and avoiding suffering. In fact if one pursues one's own welfare totally oblivious to the welfare and well-being of other sentient beings, the result is one's loss of happiness. Whereas if the person works for the welfare of other sentient beings, one's own welfare is accomplished in the process.

Looked at this way, the principle of dependent origination underlines the importance of the Buddhist practice of non-violence and non-harming. Related to the two factors, the Buddhist view of emptiness and the Buddhist conduct of non-violence, are all the associated practices of meditation and so forth. One can say that the principle of dependent origination is the foundation of the entire Buddhist practice and theory.

The single syllogism that something is not inherently existent because of being dependently originated sums up all of Buddhist practice and theory. The principle of dependent origination as explained earlier underlies the Buddhist conduct of non-harming therefore it explains all the practices which are related to conventional truth, the factors of method or skillful means, compassion and so forth. The thesis of the non-inherent existence of phenomena outlines the entire Buddhist practice of wisdom, the understanding and insight into the ultimate nature of reality, emptiness.

The two aspects of the path, method and wisdom, are the key subject matter which is discussed in the text, Santideva's Guide to the Bodhisattva's Way of Life. The text is composed of ten chapters. The ninth chapter deals with the practice of wisdom, particularly an understanding and insight into the nature of emptiness. The other nine chapters deal with the practices related to the skillful means or method aspect of the Buddhist path.

According to one of the traditions of Zapay (?) Rinpoche the ten chapters of the Bodhicaryavatara are divided into four parts. The first three chapters deal with the practices related to generating bodhicitta initially, the altruistic aspiration to attain enlightenment for the benefit of all sentient beings. These practices deal with the initial generation of such a mind. The next three chapters deal with practices, which are aimed at maintaining such a generated mind and protecting it from degeneration. The next three chapters (seven, eight and nine) deal with practices essentially aimed at reinforcing the already generated mind and enhancing it. The last chapter is the dedication of merit. I feel this is a good way of dividing the text. I will give my commentary on The Guide to the Bodhisattva's Way of Life according to this division.

Bodhicitta or the altruistic aspiration to attain enlightenment for the benefit of all sentient beings is a state of mind which can not be cultivated or which will not be generated in one's mental continuum simply by praying for it to come into being. Nor will it come into existence by simply developing the understanding of what that mind is.

...generate that mind within one's continuum. In order to engage in meditation with sustained effort and for a long period of time, what is crucial is to first be totally convinced of the positive qualities, the benefits and merits, of generating such a mind. It is only when one has seen the qualities and benefits of generating such a mind that one will be able generate within oneself a genuine enthusiasm, perseverance, for engaging in the meditation which will enable one to generate the mind. Therefore in the first chapter Santideva explains the merits and benefits of generating bodhicitta.

Question: Can Buddhism be successfully transmitted to the West through its own arts and show business?

Answer: The essence of Buddhism as in other religions is altruism. In a special case in Buddhism is also the idea of interdependency. These can be expressed through art. Some modern art seems to me to be meaningless but some has deep meaning. Surely some artist could express these ideas through these mediums.

As far as show business in some cases I think this is more effective. I always believe that the purpose of becoming a warm-hearted person not only benefits the individual but also the world community. This should not be looked upon as only a religious matter but something concerning our own survival, our own future. I think artists and TV producers all have a responsibility to show the proper way to achieve a happier, human society; more peaceful, more friendly, and more compassionate. It is not only the responsibility of religious people, I think everyone has the responsibility.

Question: As you have stated, the mind innately has the qualities of awareness, clarity and luminosity. Are these qualities inherently existent or are they subject to dependent origination? In what manner does the enlightened mind exist?

Answer: When we talk of the luminosity, clarity and awareness as being innate qualities of the mind and at the same time stating that these are dependently originated, one should understand that the mind's qualities are not consciously created or deliberately constructed but rather are given aspects of the mind. The meaning that they are dependently originated is that that they are not static, not permanent but they are processes in the sense that from one instance to another, they change. They are momentary in the sense that the earlier moment gives rise to the later moment. They are in a dynamic process.

At the same time we find in some texts mention of these innate qualities of mind not produced by causes and conditions. Here we must bear in mind what is meant by this statement. Because the innate qualities of the mind are not the product of circumstantial conditions, they are in that sense not produced, in that sense not products. But if you look at it from another point of view because they are processes they are momentarily changing. They are composed of various instances and from this point of view, they can be viewed as dependently originated and view as products of causes and conditions.

One must bear in mind what is the meaning of certain terms used in a particular context. Sometimes permanence is defined in terms of a never-ending continuum. In this sense these innate qualities of the mind can be said to be permanent as in terms of their continuum they are beginningless and endless. From another point of view as they are processes they are composed of instances they can not be taken as permanent entities but rather impermanent and transitory.

Question: As a person of Irish heritage I ask this question, how does a person compassionately yet straightforwardly confront another person or group who have committed crimes of genocide against them?

Answer: When talking about compassion and compassionately dealing with such situations one must bear in mind what is meant by compassionately dealing with such cases. Being compassionate towards such persons or groups does not mean that you allow the other person to do whatever that person or group wishes to do such as inflict suffering on you or others. Rather compassionately dealing with such a situation has a different meaning. When a person or group deals with such a situation and tries to prevent such crimes, there are generally speaking two approaches or motivations. One is out of confrontation with hatred as a motivation. The other approach is even though the action taken may be the use of force or strength; the motivation is one of compassion towards the perpetrator of the crime. If you allow the other person to unjustly perform the crime out of their own negative habits, the other person or group will suffer the ill consequences of their negative action. Therefore out of consideration for that potential suffering on the perpetuator of the crime, one confronts the situation and applies equally forceful countermeasures.

I think this is quite relevant and important in modern society especially a competitive society. When someone who practices genuine compassion, forgiveness and humility, sometimes others may try to take advantage of them. At that times it is often important to take countermeasures, without negative emotion but through analyzing the situation, see the necessity for the countermeasures. Although the countermeasure may be the same but it is performed out of compassion and reason rather than negative emotion. This is more effective and appropriate.

For example in my own case with Tibet it is an international struggle against injustice without using negative emotion. It seems to be more effective.

Question: What is the Buddhist view of other life forms such as animals?

Answer: From a Buddhist point of view all living beings which possess the capacity to experience pain and pleasure, which has a subjective experience, innately posses the desire to enjoy happiness and to overcome suffering. Because of this innate or instinctive desire they have the right to be happy and overcome suffering. As far as this is concerned, all living beings are equal to humans in having this basic right.

There is a question as to on what grounds do we determine what is a sentient being and what is not. Empirically to determine this question is extremely difficult. I have heard scientists have some sort of criteria such as mobility to determine this question. Buddhism accepts the existence of beings who are formless though there are differences of opinion as to what is meant by formless and what form of subtle material body these beings may have. One viewpoint such as from the Abhidharmakosa it is maintained that the Formless Realm is where beings are completely devoid of any level of physical existence. In this view when a being from the Desire Realm takes rebirth in the Formless Realm, at the moment of death they instantly take rebirth in the Formless Realm, as there is no sense of movement from one realm to another. According to this viewpoint in order to take rebirth in the Formless Realm there is no need to go through an intermediate state.

There is an alternative view from Highest Yoga Tantra where the Formless Realm is not understood to be totally devoid of any level of physical existence but rather is devoid of the gross levels of physical existence. As long as someone is a sentient being that being must posses the subtle energy which irrespective of its subtlety, is a physical entity.

Earlier I spoke of the importance of relying on reasoning, investigation and the reasoning developed through investigation but now we have a problem. On what grounds do we prove the existence of the Formless Realm? If this is posed to me I honestly have no answer. The existence of the Formless Realm in general is an extremely hidden phenomenon. By reasoning alone it is difficult to prove or disprove its existence but there is an alternative way to address the issue. This is by relying on a third person's authority.

Buddhism in general makes the distinction of three categories of phenomena; apparent or obvious, hidden phenomena, which are known through inference, and the extremely hidden phenomena. These latter phenomena can only be understood by direct experience of an enlightened mind or by relying on the authority of someone else. The difference here is that we don't accept this because someone says so but rather the authority upon which we are relying has been tested by us on other issues and found that authority to be reliable and valid. We also examine the motives of such a person to see if there is any reason they would lie or go beyond stating simple fact. Through such means having found the person as reliable and authoritative, one could take their word on the issue of extremely hidden phenomena.

Another way is to advance our own realization of meditative states. At a certain stage we might then be able to experientially determine the answer we seek. An example is the date of my birth, which is July 6, 1935. Why do I accept this? On the basis of statements from my mother and other people who have direct knowledge. On my own I can not state that this is the truth.

In our day to day lives we constantly deal with these three categories of phenomena. We deal with apparent phenomena through our direct experience of our sense faculties. We deal with hidden phenomena by reasoning and recollection of previous experience in which we infer from one thing within our experience to another beyond it. For extremely hidden phenomena because we lack any direct means of knowledge within our experience and rely on the validity and authority of a third person. If we examine our daily experience we are constantly dealing with these three categories of phenomena.

Day Two

For those who wish to meditate on bodhicitta and generate this altruistic aspiration to attain enlightenment for the sake of all sentient beings, start by generating enthusiasm and great admiration by reflecting on the great merits and benefits of generating such a mind. This will enable the practitioner to successfully bring about the realization of bodhicitta within one's own continuum.

The merits and benefits of bodhicitta have been explained extensively and in great detail in Santideva's Guide to the Bodhisattva's Way of Life. From the point of view of a single lifetime, one can realize or perceive the beneficial effects of a good heart. For instance if someone possesses this precious good heart, not only is that person's mind calm, happy, relaxed and serene but also such a good heart somehow allows that person greater success, prosperity and happiness in their life. Also the possession of such a good heart makes the person more courageous and broad-minded.

On the other hand if someone is always suspicious of others, fosters ill-feeling and hatred towards other sentient beings then because of that very polluted state of mind, that person projects that attitude towards others. Irrespective of others' attitudes towards the person, that person relates to others through the filter of negativity. So long as one is a human being one has to relate and interact with other fellow human beings, this is a natural fact. In spite of this unavoidable fact, such a person will relate and interact with others in a very suspicious and negative manner. Therefore in the end such a person will lack happiness, calmness of mind and serenity.

Even looking from the point of view of a single lifetime, if someone wishes to be happy, it is the good heart, which one must cultivate and generate. If someone wants to be successful and prosperous, it is the good heart, which must be generated and enhanced. If someone wants to bring happiness to others and share in that happiness, it is the good heart, which must be generated and enhanced. If someone wishes to enjoy both short-term and long-term happiness then it is the good heart, which must be generated and enhanced.

Also for someone who desires to attain favorable rebirth in successive lifetimes in the future, it is also a good heart which must be generated and enhanced within oneself. Higher rebirth comes by leading a way of life according to the principles of sound ethical discipline such as the observance of morality based on the ten positive actions. These are actions, which restrain from the ten negative actions, which are the main negative actions created by the three doors of the body, speech or mind of the agent. An example is the taking of the life of another sentient being. Stealing harms others' wealth and possessions. Causing dissension and discord among other people harms the friendships of others.

All these actions which are harmful for others' lives, physical bodies, wealth or relationships are negative in character. Therefore by leading a way of life which is based on observing a sound moral discipline which restrains from indulging in these negative actions lays the foundation for accumulating the causes and conditions which later lead the individual to take rebirth in higher states of existence. All of these ethical actions point to a fundamental need to respect and revere others' lives and welfare.

The importance of a good heart can not be underestimated in relation to one's progression on the spiritual path of the Mahayana tradition. According to the Mahayana tradition, bodhicitta or the genuine altruistic aspiration to attain Buddhahood for the sake of all sentient beings is considered the gateway to the Mahayana path. Generation of bodhicitta is the initial stage of having entered onto the path leading towards enlightenment. Bodhicitta is a state of mind, which is based on a foundation of having a genuine realization of universal and unbiased compassion towards all sentient beings. It is on the basis of whether or not an individual practitioner has generated within themselves such a state that they are determined to be on the Mahayana path or not.

All of the great qualities of the Mahayana path, starting from the initial bodhicitta stage all the way to the highest levels of the path, are ultimately dependent on the foundation of a good heart. Similarly all of the inconceivable qualities of the Buddha's compassion, activities and mind ultimately depend and are based on a good heart. The good heart is a very altruistic state of mind, which cherishes and considers others' welfare as more important than one's own. The entire Buddhist practice and path based on a single foundation of the great, universal compassion. Compassion is therefore said to be the root of the entire Buddhist practice.

If one looks at the multitude of the world's religions one sees that irrespective of the diversity of their metaphysical and philosophical assumptions they all converge on one point. The goal or aim of all the major religious traditions is to produce a good human being, a good person. Let us leave aside ultimate aims such as salvation or nirvana. On the practical level all of the various world religions converge on this single point and agree on the aim of producing a good human being. In this respect if you look from the result side we will see that they all share a common potential to bring about the same result. Therefore one could say that compassion is also the foundation of other religions.

From the point of view of one's own health, leaving aside health related to circumstantial issues, generally when we are ill and consult a doctor we are given general advice to rest and relax. The true meaning of this rest and relaxation should not be understood only in physical terms such as lying down on a bed. As long as your mind is not relaxed and calm there is little help in recuperating or get the rest and relaxation that the doctor advised you to obtain. It is only when you have the capacity to relax the mind, to have a calm state of mind that you can recuperate and relax properly.

If the mind is disturbed, afflicted with hateful thoughts, then instead of relaxation it will bring about more disturbance and unhappiness. Therefore from one point of view one could look at the doctor's advice to get rest and relax as saying to be a good-hearted person.

It is said that whenever one of the great Indian masters, Atisha, met a new person he would immediately ask them, "Do you have a good heart?" It is very worthwhile to try and improve one's own heart. This is definite.

Having realized the importance of generating such an altruistic state of mind, such a good heart, and having seen the great benefits and merits of generating such a mind then the next question is "Is it possible to bring about such realization in ourselves?" If so how does one go about generating it?

When we talk about generating a good heart in this context we are referring to bodhicitta which is the ultimate good heart. It has the infinite capacity to empathize with others' suffering and to seek to fulfill the welfare of other sentient beings. It also is an altruistic state of mind, which is complemented, with the factor of intelligence or wisdom.

Maitreya defines Bodhicitta in the Abhisamayalamkara as a state of mind, which is complemented with two characteristics. These two are an aspiration to fulfill the aspiration of other sentient beings which is the motivating factor and then the bodhicitta itself is accompanied by another aspiration which is to seek the state of enlightenment for others' benefit. So the definition of bodhicitta is an altruistic aspiration which seeks the attainment of enlightenment for the benefit of all sentient beings.

I think I should explain by what is meant by bodhicitta being accompanied by the factor of wisdom. To give an example, when we take refuge in the Three Jewels we do so by entrusting ourselves, our spiritual needs and welfare, to the care of the Three Jewels; the Buddha, Dharma and Sangha. Such a refuge can be generated in two ways. One is by hearing about Buddha's qualities and feeling great admiration for Buddha's life. Out of great devotion and faith one can take refuge in the Buddha. This is one way of taking refuge in the Buddha.

There is another way however which is not simply out of faith or devotion but rather one examines the Buddha and if such a state can be achieved. Can the delusions and so forth, which pollute our minds, be removed? If so is there a state where all these deluded states of mind are ceased? Through such investigation and analysis one arrives at a point where one is convinced of the possibility of attaining a state which is totally free of all suffering, delusions and defilements. Thus realizing the possibility of attaining Buddhahood and through such realization taking refuge in the Buddha is much more stable, powerful and effective than through faith alone.

Similarly there are two ways in which bodhicitta can be generated. Certain practitioners' altruistic tendencies are so powerful and strong that they have a capacity to empathize with others' suffering. At the same time they may not have the intelligence or the subtlety to apprehend the realization of the identitylessness of all phenomena. By the intensity of their altruism alone, they can generate bodhicitta.

...reflects upon others' suffering nature and examines whether other sentient beings suffering can be removed, whether there is a path which leads to universal liberation and if so how does one go about bringing about the fulfillment of that aspiration. Through such reflection the person goes on to generate bodhicitta, it is said to be more powerful and effective. This bodhicitta is not only altruistic but is also accompanied by wisdom and intelligence. This is the type of bodhicitta that the main practitioners of the Bodhicaryavatara must generate.

These bodhisattvas have two distinct characteristics. Out of their compassion they direct their attention towards sentient beings and out of their wisdom they direct their attention towards Buddhahood, the attainment of enlightenment. Such bodhisattvas who possess bodhicitta complimented with the factor of wisdom have very great courage and enthusiasm. From the perspective of compassion one can also see the difference between mere compassion lacking the factor of wisdom and compassion which is complemented with the factor of wisdom penetrating to the deeper nature of reality.

There is a huge difference between the two types of compassion. In the first case although compassion can be very powerful and altruistic and have the practitioner constantly thinking of others' welfare and empathizing with them, seeking to bring about others' welfare, such an aspirational compassion is lacking true understanding. When compassion is complemented with wisdom penetrating into the deeper nature of reality, realizing emptiness, this compassion is very powerful. It not only empathizes with all sentient beings but it also has the awareness of the ignorance misconceiving all things as enduring, as inherently existing, which binds all sentient beings in the vicious cycle of life and death. If the sentient beings can develop the insight into the nature of reality then they will be able to start the process of removing themselves, freeing themselves from bondage. There exists such a path but sentient beings revolve in the cycle of life and death out of ignorance.

When this realization influences one's compassion, one's compassion is all the greater because one knows that sentient beings revolve in cyclic existence unnecessarily. Should sentient beings take the initiative there is the possibility for them to get out.

So when training the mind in generating bodhicitta these two aspirations need to be cultivated separately; the aspiration for all sentient beings to be freed from suffering and the aspiration to attain enlightenment for their benefit. The generation of these two aspirations needs to be cultivated and trained in separately.

Compassion is the foundation of bodhicitta and in order to train our minds in cultivating universal compassion we need two other factors. First we must be able to train our mind in such a way to be able to perceive all sentient beings as objects worthy of our affection. We must be able to develop a sense of closeness, intimacy, with all other sentient beings equally. The second factor is to be able to develop deeper insight into the nature of the suffering of other sentient beings. These two factors must be developed first.

Although I don't know if there is a definite sequence, traditionally it is recommended that before generating compassion one should develop in one's mind genuine renunciation which is a desire to free oneself from the bondage of cyclic existence. This renunciation or literally the definite emergence refers to a genuine desire to free oneself from suffering. The reason this is recommended first is as reflect upon your own suffering the feeling of unbearableness is more easily developed as one identifies with one's own suffering more easily and naturally. Once one develops insight into the nature of suffering in relation to one's own situation then one develops a sense of it being unbearable. When this feeling that one's own suffering is unbearable, one extends to include all sentient beings and this becomes compassion. Traditionally it is said that compassion and renunciation are two sides of a single coin.

It is in the context of cultivating genuine renunciation, the desire to be free from suffering that the doctrine of the Four Noble Truths becomes extremely important. Buddha taught in the Four Noble Truths two sets of causal chains. One is the effect, which is suffering, and the cause, which is the source or origin of the sufferings. If suffering is an experience which we don't wish to have then we must seek the causes which lead to it. Also we need to find out if there is a possibility of putting an end to the process of causation. If there were no way or possibility to break this causal chain then reflection and contemplation of the nature of suffering would be self-torture, self-torment. If this were the case it would be better not to think about suffering at all.

However this is not the case. Having taught the Noble Truth of Suffering and its origin including emphasizing the importance of generating insight into the nature of suffering and its causes, Buddha taught a second set of causal chains where the possibility of the cessation of suffering has been explained. Also the true path which has the capacity to lead individuals to that cessation has been explained.

This implies the need to reflect upon the nature of suffering and develop insight into the true nature of our experience of suffering. In this context Buddha spoke of three principle types of suffering. These three are technically known as the suffering of suffering which refers to situations commonly identified as painful and of the nature of suffering, the suffering of change which are experiences ordinarily identified as pleasurable but in reality if pursued to their limits one ends up with dissatisfaction and unhappiness, and the deepest level of suffering known as the pervasive suffering of conditioning. The suffering of conditioning refers to our very existence in this cycle of birth and death, which is the product of our own karmic actions. The fact that we are propelled in this cycle uncontrollably by the power of our karmic actions and delusions is the suffering of our conditioning. As long as this nature exists, it serves as the basis for the arising of the first two sufferings.

When explaining the nature of suffering Buddha spoke of four specific characteristics of suffering. These four are impermanence, dissatisfaction, identitylessness and selflessness. In this context impermanence refers to the subtle impermanence which is that as long as something is the product of its causes and conditions, the very same causes and conditions are its basis for its destruction. Anything, which is the product or consequence of causes and conditions, can not possess a quality of endurance or permanence as the very fact that something caused it indicates that it is dependent on the causal factors. The causes themselves have not only brought about the existence of the product but also has about the potential for disintegration. This momentary nature of phenomena is the consequence of the causation as well. Understanding this nature of momentariness, this nature of transience, is seen as the understanding of the subtle impermanence.

In the context of our own physical existence, our own birth in the cycle of life and death, causes and conditions refer to karmic actions and the delusions which give rise to them. Fundamental ignorance particularly is seen as the primary factor, which gives rise to the whole chain of causation. Since this fundamental ignorance is a deluded state of mind how can one maintain that its effects or consequences could be otherwise? Since the causal factor itself is deluded, its consequences or products must also share the same nature. Since our very existence or birth is under the control of fundamental ignorance, it is in the nature of suffering and dissatisfaction.

If we reflect on the subtle nature of impermanence particularly in relation to our own aggregates, our own physical and mental aggregates, our own body and mind, then we will be able to trace its origin to this fundamental ignorance which is the primary cause. Through this contemplation we will be able to realize that irrespective of where we stay, irrespective of any circumstantial conditions, as long as we remain under the domination or control of this deluded state of mind there is no possibility for an enduring or everlasting peace and happiness. Through such contemplation we will be able to generate true insight into the nature of suffering.

If we train our mind in such a way then we will be able to develop from the depths of our hearts a conviction that delusions and afflictive emotions are the true enemy. They are the ultimate enemy, which by abiding in our mental continuum bring about our own downfall and cause our own sufferings. As Kadampa masters used to say we must resist our defilements no matter how small the effort. A deep conviction of the destructive nature of the delusions is important to generate.

We need to see what is at the root of all the deluded states of mind; fundamental ignorance which misconceives the nature of reality. By contemplating whether this ignorance can be removed, whether that misconception can be dispelled, does the context of the Third Noble Truth, true cessation become apparent. In this respect extensive discussion of the nature of true cessation can be found elaborated in the Second Turning of the Wheel. Buddha spoke at great length of the possibility of realizing emptiness and generating insight into the true nature of reality.

When the realization of emptiness is combined with the realization of the Third Turning of the Wheel where the Buddha spoke at great length about the subjective quality of our minds, in other words, the presence of the seed for Buddhahood or full enlightenment which exists in all sentient beings, then a genuine conviction will develop that it is possible to attain true cessation from suffering.

By true contemplation if one realizes the faults and undesirable aspects of life in cyclic existence then this will turn one's mind towards a cessation from the causal chain. One will be able to generate a genuine desire to attain liberation from cyclic existence. This liberation is known as moksha or salvation. In order to attain such a state of liberation the obstructing factors are the delusions or defilements, afflictive emotions and thoughts that obstruct one from obtaining the state of liberation.

At the initial stage it is extremely difficult for the practitioner to directly confront these deluded states of mind, these defilements, and uproot them. Rather the process of eliminating these delusions and defilements is a gradual process. Ultimately it is the wisdom penetrating into the true nature of emptiness, true nature of reality, which sees through the illusion created by our ignorance and misconception. It is the realization of such emptiness or selflessness, which ultimately removes or eliminates the defilements from our mental continuum.

This wisdom which has the capacity and power to eliminate and uproot the delusions and defilements from our mind must be based on the attainment of single-pointedness and concentration of the mind. Therefore the practice of training in concentration becomes crucial. In the initial stages in training the mind to successfully attain such stages of concentration what is crucial is to lead a way of life which is based on the observance of sound ethical discipline. At the initial stage before we directly confront the delusions it is crucial to restrain our actions, our body, speech and mind from indulging in negative actions which are the effects of a deluded state of mind. By training in concentration and generating wisdom one eventually will eliminate delusions from one's mind.

The negative effects, which manifest in physical, verbal or mental actions are in summary known as the Ten Negative or Non-virtuous Actions. The three bodily actions are killing, stealing and sexual misconduct. Telling lies, divisive speech, harsh speech and frivolous speech are the four negative actions of speech. The three mental negative actions are covetousness, harmful intent and wrong views. These ten actions sum up in a broad way all the physical, verbal and mental manifestations of the delusions. It is by restraining from indulging in any of these actions, which constitutes ethical restraint.

The Ten Positive Actions are the opposites of the Ten Negative Actions. In order to successfully observe such an ethical discipline initially it is crucial to develop a deep conviction in the karmic relationship between actions and their effects. Not only must the practitioner have in general some understanding of causal relationships between causes and conditions on the one hand and their effects on the other but also how certain causes and conditions give rise to their corresponding effects. The practitioner also must develop conviction in the nature of karmic causation; how certain actions and events which when engaged have a harmful potential or are destructive, give rise to consequences which are undesirable, in the nature of suffering.

Whereas certain types of actions and events are pleasant not only when one engages in them but also the beneficial potentials. These actions and events give rise to consequences, which are desirable and beneficial. By realizing such karmic causation and the relationship between corresponding causes and effects, one will be able to develop deeper conviction in the workings of karmic causation. To a certain degree aspects of karmic causation can be understood, how certain actions lead to their corresponding effects, but when it comes to the very subtle aspects of karmic causation these aspects are very hidden. This is the category of phenomena as discussed yesterday which remain beyond the scope of our understanding. Of these issues we must rely on an authority.

As explained earlier certain aspects of karmic causation can be understood or at least have some understanding of based on reliable scriptures, the authority of a third person. Karmic causation is explained in these in conjunction with the teachings on taking refuge. When talking about the practice of taking refuge, although there are three objects of refuge, Buddha, Dharma and Sangha, out of the three it is the Dharma, which is the main object of refuge. Dharma here refers to true cessations and the true paths, which led to such cessations.

If one can take such a practice based on taking refuge and the belief and conviction in the law of karmic causation coupled with the observance of sound ethical discipline then such a practice is a guarantee for an individual to take a high or favorable rebirth in the future.

Our own physical existence as human beings provides us with the special faculties of intelligence, courage and determination though we are equal to all other sentient beings as far as life in general is concerned. If we realize this fact then we will appreciate the precious opportunity that as existence as humans accords us. Once we appreciate this preciousness of our existence then we will realize the need to utilize such faculties towards a more positive and beneficial direction. Therefore in the text, the importance of appreciating the potentials of human existence is extensively discussed.

In order to underline the destructive nature of negative actions such as killing, stealing and so forth, the suffering nature of unfavorable rebirths in other realms has been explained. For instance by simply observing the lives of animals we can realize the intensity of their suffering, the deluded nature of their existence. Through this we can develop a deep sense of the unbearableness and aversion to rebirth in such forms of existence. This will motivate the practitioner to restrain from indulging in actions, which have the potential to bring about such a rebirth in the future.

All these points are explained in the various chapters of Santideva's Guide to the Bodhisattva's Way of Life. Through such contemplations and reflections one will be able to develop a deep insight into the nature of suffering. Such a realization will lead to a genuine desire to free oneself from the cycle of existence which is tormented by experiences of suffering and dissatisfaction. This is what is known as renunciation. When this powerful and genuine desire to free oneself from suffering has been generated and realized then this realization can be shifted to other sentient beings. This leads to the cultivation of compassion and the aspiration to work for others' benefit.

When talking about generating and cultivating altruism one should realize that self and others should not be seen in terms of complete separation. Self and others should not be conceived in terms of no relation between them. In reality the fate of ourselves is totally and intimately linked with the fate and welfare of other sentient beings. The more a person works towards others' benefit, the more a person cherishes and works for the fulfillment of others' welfare, the greater the fulfillment of one's own aims will occur. Such is the nature of reality.

As a precondition for generating compassion towards all sentient beings is the development of a feeling of closeness and intimacy for all sentient beings, seeing them as all worthy of our affection. In order to develop such a realization one needs to train the mind towards this goal. For cultivating such a mind there exists among traditional Buddhist practices two major techniques. One is known as the Seven Point Cause and Effect method and other is known as Equalizing and Exchanging Oneself With Others.

In actual meditation one first cultivates a state of equanimity. The significance of generating a state of equanimity is to overcome our usual feeling of discrimination and inequality towards other sentient beings. Normally our attitudes towards other sentient beings are characterized by either a feeling of closeness towards those we consider our relatives or friends and a feeling of distance towards those we consider enemies or potential enemies. In the practice of generating equanimity one reflects upon the fact that ultimately there is no objective grounds for making such sharp and clear cut distinctions or discriminations on our part towards other sentient beings.

Those whom we consider relatives, friends and so forth and perceive as worthy of our special attention and care if examined deeply reveals that these people although they may be friends now at this very moment may have been our enemies in past lives. Even within this lifetime someone who is a friend now could turn into an enemy or person harmful to us in the future. There is no absolute sense in which they have to remain as our friends. Similarly those whom we consider our enemies may have been our best friends in the past and in this life, although they may be our enemy now due to a change in circumstances they could turn into our best friend. There is no guarantee that they will remain eternally as our enemy.

By reflecting on this one will be able to realize that the delusions and afflictive emotions are our true enemies whereas the people who harm us are under the control of these same afflictive emotions and thoughts. They are not enemies in the true sense of the word. Therefore although it is crucial to be compassionate towards all sentient beings, there is no objective grounds for which to feel particularly loving towards someone we categorize as our friends. This extra attention implies attachment or grasping. Similarly there are no objective grounds by which we should be particularly hateful towards those we categorize as enemies. Through such contemplation what we initially develop is a sense of equanimity towards all sentient beings.

This state of equanimity is then followed by what is technically known as the recognition of others as mothers but the use of a mother is only an example. What is required at this stage is to perceive all sentient beings in terms of someone who we hold most dear. All sentient beings at one time could have been a most dear one to us in a past life and every sentient being has the potential to become a most beloved person in the future as well. Thinking in such terms one develops a realization of all sentient beings as objects most dear to oneself.

The third stage is to recollect the kindness of all sentient beings. This is followed by the generation of the wish to repay their kindness. After this comes the training known as Equalizing Oneself With Others. This equality of oneself with others refers to a state of mind where one reflects that oneself has the instinctive wish to overcome suffering a be happy equal to that of others. Oneself and others are also completely equal in the right to fulfill the aspiration to be happy and overcome suffering. From all perspectives, from all points of view, one decides there are no grounds upon which one could objectively, justifiably, make a discrimination between oneself and others.

The sixth stage of this meditation is known as Special Recollection of Others Kindness. The uniqueness here is that all sentient beings have been kind to us not only when they were among the most beloved but also indirectly contributed to our happiness. Even our enemies upon deep reflection have the special potential to create for us the opportunity to develop certain spiritual qualities within ourselves such as tolerance and patience. From this point of view, irrespective of their attitudes towards us, enemies are kind to us. In this life our fame, shelter, food, clothing and everything else on deep reflection, all come about through others cooperation, others' participation in bringing about these factors. Others' kindness can not be overestimated.

When thinking in such terms recollection of others' kindness need not be confined to others when they have been beloved or dear to us. On the path to enlightenment all the spiritual realizations, progress and so forth, come about in reliance upon others. Without others' cooperation and kindness, there is no possibility to make any spiritual progress on the path. Similarly at the resultant state of Buddhahood, it is because of the existence of other sentient beings that the Buddhas possess great compassion and the motivation that propels their compassionate actions towards other sentient beings. Thinking in such terms there is not even a single moment in our entire existence when we are not indebted towards other sentient beings.

Two further stages come next. The seventh stage is reflecting upon the destructive effects and disadvantages cherishing one's own benefit, oblivious to others' welfare. The eighth stage of meditation is to reflect from various perspectives the merits, benefits and the gains of cherishing others welfare.

It is only by reflecting upon the advantages of cherishing others and the disadvantages of self-cherishing that will be able to ultimately succeed in what is called Exchanging Oneself For Others. The meaning of exchanging oneself with others is to be understood in terms of the attitude one adopts towards oneself and other sentient beings. As a result of our training and meditation we should be able to change our normal attitude where we put our own welfare uppermost in our mind. So far as others' welfare is concerned our normal attitude is mostly indifference.

As a result of our meditation and training of the mind what we should be able to succeed in doing is to be able to arrive at a stage where we will be able to consider others' welfare as equally important as we used to consider our own welfare. This is so much so that when it comes to our own welfare, we maintain a sense of indifference.

If you train your mind through such stages of meditation then what is achieved at the end, irrespective of the attitude of other sentient beings towards us, is the ability to perceive all sentient beings as objects worthy of affection. One will feel a sense of closeness and intimacy towards all sentient beings equally.

Two further stages of meditation follow this point. The ninth stage is a practice of training one's mind in what is called Taking Upon Oneself which in a sense is a practice of enhancing one's compassion. The tenth stage is training the mind in what is known as Giving To Others which is in a sense enhancing one's power of love towards other sentient beings. If one is successful in training one's mind through these stages of meditation, particularly the ninth and tenth which refer to the practice of Giving And Taking, then one will be able to arrive at a stage where one is able to generate within oneself an unusual sense of responsibility, shouldering upon oneself the responsibility to work towards the fulfillment of others' wishes, bringing about others' welfare.

This is how one's trains the mind in cultivating the aspiration to work for others' welfare. When this extraordinary sense of responsibility to work for others' welfare is combined with an earlier understanding of the nature of cessation and liberation as explained earlier then one can truly appreciate what is meant by others' welfare. Here in this context others' welfare refers to other sentient beings attainment of liberation, Buddhahood.

The combination of those two realizations will eventually or ultimately lead one to the attainment of bodhicitta, the genuine, spontaneous aspiration to attain enlightenment for the benefit of all sentient beings. This is a state of mind, which aspires to attain one's own enlightenment for the sake of working towards fulfilling the welfare of other sentient beings. Such a state of mind as described earlier is bodhicitta.

Therefore one realizes that bodhicitta or this altruistic aspiration is the special cause, the most precious cause for laying the seed for attaining the omniscient state of Buddhahood. In order to bring about the realization of such a seed within one's mind, what is required is an accumulation of great stores of merit. In terms of engaging in a system of practice, which has the capacity to accumulate, great stores of merit is concerned, the Seven-Limb practice is considered one of the most effective methods. In the Bodhicaryavatara, in the second and third chapters, this text outlines the practices of Seven Limbs.

As one engages in the practice of generating bodhicitta and as one begins to attain a slight realization of bodhicitta, in order to stabilize that realization the practitioner is advised to participate in a ceremony to enhance the generated mind. I will conduct this ceremony tomorrow.

Following the ceremony of enhancing the generated bodhicitta stabilizing the initial experience of it, then the practitioner is advised to train their mind and develop the enthusiasm to engage in the Bodhisattva deeds and practices. As a result of training one's mind and reflecting upon these facts, once one develops a genuine desire to engage in Bodhisattva ideals and practices then the practitioner is advised to take the Bodhisattva Vows. These vows I will give the day after tomorrow.

When we talk of bodhicitta there are two main levels of the generated mind known as the aspirational aspect and the active or engaged aspect. The distinctions between these two, although there are diverse opinions as to how one makes the distinction, one mainstream opinion held by Kamalasila's Stages Of Meditation or Bhavanakrama according to which the distinction is made on the basis of whether or not the practitioner who has generated that bodhicitta has taken the Bodhisattva Vows. From the initial stages of generating bodhicitta up to a point where the practitioner has taken the Bodhisattva Vows, this is known as the aspirational bodhicitta. The moment the practitioner takes the Bodhisattva Vows the practitioner's bodhicitta is said to have been turned into the practical aspect of bodhicitta.

With this brief summary, the essence of the practices, which are associated with the stages of training for the initial generation of bodhicitta, is completed. These are explained in the first three chapters of Santideva's Guide to The Bodhisattva's Way of Life.

The subsequent chapters deal with practices and stages of training associated with safeguarding the mind, which has already been generated. The fourth chapter is devoted to conscientiousness, which is a very important faculty. When cultivated and developed conscientiousness will safeguard one's body, speech and mind from indulging in harmful and negative actions. Conscientiousness is a faculty, which also ensures that mindfulness and introspection are never left behind. Therefore the cultivation of this faculty is very crucial.

The fifth chapter deals with the practices for guarding introspection or alertness. Introspection is a very crucial faculty and one of the principal factors for generating or cultivating such an introspective faculty is the faculty of mindfulness. Holding constant vigilance towards one's daily actions of both body and mind when combined with mindfulness enables one to develop and enhance one's own faculty of introspection.

To sum up an ideal practitioner of bodhicitta, an ideal bodhisattva practitioner, should be someone who having voluntarily developed a deep admiration in the value and merits of bodhicitta has generated the mind. Having generated the mind and having the genuine desire to lead a way of life in accordance to the principles and ideals, one takes the vow.

Such a person must realize that they have taken upon themselves a great responsibility, a responsibility to work for the welfare of other sentient beings. This must be voluntarily taken upon oneself. The awareness of this responsibility should always be present and this is what is meant by cultivating the faculty of conscientiousness. This awareness of the responsibility should always be present. In addition to this one should study what actions are in accordance with the Bodhisattva principles and which actions are contradictory to the Bodhisattva principles.

By studying one should in every action have the faculty of introspection and alertness ever-present so that even in dreams one will be able to consciously be aware if there is the slightest likelihood of transgressing any of the Bodhisattva Vows. One reminds oneself of the vows one has taken so that the individual does not indulge in these actions. Even in dreams one can apply the faculty of introspection and mindfulness. Such is the mode of practice of the ideal Bodhisattva practitioner.

The third faculty, the faculty of tolerance or patience will be explained tomorrow. Now we will have some questions.

Question: How do you feel Buddhism will have to change in order to be accepted in the West and by Americans?

Answer: Basically I feel that as Buddhism addresses fundamental problems of existence and of being human, I do not feel there should be any differences wherever Buddhism flourishes. At the cultural level I think it will definitely change. Even within one country as time and social structure changes, the cultural aspect of the religious tradition changes as well. I think it is very important to be able to extract the essence of the Buddha's teaching and leave the cultural aspects, which are not relevant to one's own setting.

Question: Do you mean to stress the benefit of reasoning over meditation? Could you talk about the relationship of the two?

Answer: Generally speaking the Tibetan word for meditation includes both the analytic and also the absorptive meditations. Also meditation can be of two different types generally speaking. There are certain types of meditation, which takes on certain objects as the focus of the meditation. It focuses one’s attention or concentration on that. Then there is another type of meditation where there is not so much an object-subject relationship between the object of meditation but rather one’s own mind is generated in that state.

For example when we talk of meditating on compassion we do not mean that here of taking compassion as an object and then observing it. Rather one generates in one’s own mind, a compassionate state of mind. Similarly when we talk of meditating on impermanence, here we are talking of taking impermanence as the object of meditation and then developing its understanding or realization or insight. Then when we talk of meditating on a deity, we are talking about another type of meditation where meditation is in terms of visualizing oneself in that aspect. The main object of meditation in deity yoga, if one looks at it in terms of subject and object, is emptiness.

Analytical meditation refers to a form of meditation where the role of analysis is important and also the faculty of analysis is applied, whereas absorptive meditation is a form of meditation where analysis is not applied. There can be two types of absorptive meditation. For instance in the case of meditation cultivating single-pointedness of mind, in other words calm-abiding, samatha, in such meditation the application of analysis is in fact discouraged. Similarly there can be another type of absorptive meditation, which as a consequence of analysis one arrives at a conclusion and then at that point one ceases the process of analysis and simply focuses on the conclusion arrived at with a single-pointedness of mind. This is again an absorptive meditation.

Similarly when we talk of vipasyana or penetrative insight from a point of view common to Sutra and Tantra, special insight meditations are seen as being characterized by an application of analytic process. Whereas from the point of view of Highest Yoga Tantra then special insight meditations need not necessarily be analytic in character. This is also similar to meditation of the Mahamudra and also the Dzogchen style of meditation as well.

Question: What is inside the yellow pagoda?

Answer: Right now it is covered but there is a great spectacle inside it.

Question: Does an understanding of emptiness and dependent origination aid in the generation of bodhicitta? Or should bodhicitta be generated first in order to understand emptiness?

Answer: There are two types of practitioners depending upon their faculty of intelligence and wisdom. Those who have the greater faculty of intelligence and wisdom first generate the insight into the nature of emptiness and then the realization of emptiness induces them to generate compassion towards all sentient beings thus leading to the realization of bodhicitta.

Whereas practitioners who lack such a faculty of intelligence, initially emphasize the practice of compassion and then bodhicitta. Later they have a realization of emptiness. So there are two different modes of approach.

Question: If our guru makes a statement that contradicts our experience and reason or contradicts another teacher, what attitude should we take in order to maintain respect and devotion?

Answer: Personally I would suggest that one should be cautious from the beginning so that one will protect oneself from having getting caught in such a situation where one is relying on a teacher whom you later find out to be unreliable. But once you have already initiated the teacher-disciple relationship and then later you realize these contradictions then it is wiser if you could somehow insure that you don’t take it seriously.

Generally speaking although guru’s instruction and transmission is extremely important but at the same time it is always crucial to insure that the guru’s instruction and transmissions accord with the general structure of the basic Buddhist path. If you find yourself in a situation where the guru’s instructions contradicts with the general approach, the general structure of the Buddhist path then you should rely more on the general structure of the path than the instruction of the guru.

How one should proceed can be substantiated by many references from various scriptures. For instance in the Vinaya where certain procedures relating to one’s spiritual guru are explained. There it is explicitly stated that if a guru gives advice, which does not accord with the Dharma, then it should not be carried out, it should be opposed. Similarly in Mahayana sutras it has been explicitly mentioned that if among the instructions of the guru are those which accord with the way of the Dharma should be followed and those which do not accord or contradict with the Dharma should be rejected. In the Tantric literature which outline the tantric way relating to a spiritual guru, it is explicitly mentioned that if an instruction is given which is something beyond your scope and ability to perform then you should explain to your teacher. You should not follow it but rather explain to your teacher the reason why you are incapable or unable to carry out that instruction.

However what I have stated here is the general mode of procedure of how the relationship between the disciple and teacher should be maintained. But this does not rule out extremely exceptional cases, for instance the case of the relationship between Marpa Lotsawa and his disciple Milarepa or Naropa and Tilopa. In these examples both the teachers and the disciples are extremely exceptional. In such exceptional cases although what might seem superficially on the surface as something contradictory to the general mode of procedure of the Buddhist path, but in essence, in reality these can be realized as extremely skillful means on the part of the teacher to enable the student to accomplish stages of the path in a very expeditious manner.

Question: How does one go from inferential knowledge to non-conceptual knowledge? Since analysis is used to arrive at total inferential knowledge, any more analysis would still be inferential.

Answer: As I stated earlier among meditations there are different types and in special situations such as certain levels of meditation in Highest Yoga Tantra, analysis is discouraged. But what I stated earlier is the general mode of procedure of the Buddhist path and as to the question on how one proceeds from inferential knowledge to non-conceptual knowledge, through constant reflection on the knowledge which is initially inferential, through the process of constant familiarity that knowledge eventually becomes non-conceptual. This is because the mode of engagement of that knowledge in relation to the object becomes more and more subtle, eventually the knowledge become direct.

Generally speaking it is very true that there must be co-maturation between cause and its effects. There must be a correspondence between causes and effects. Any cause can not give rise to any effect; there must be some causal relationship and connection. But this does not mean that every effect must have completely similar causes. For instance in the case of the omniscient mind of the Buddha, if we insist that its cause must be completely similar in characteristics with the effect which is the omniscient mind then we would have to maintain that within us, since we posses the seed for attaining Buddha’s omniscient mind, wisdom, then we must posses within us even to a slight degree some form of Buddha’s omniscient mind which can not be maintained. Similarly as far as the non-conceptual awareness or wisdom of the Arya Beings are concerned their causes need not be also such high stages of realization. Therefore this non-dualistic awareness or wisdom of the Arya Beings, their causes can be said to exist even in ordinary beings. It we, for instance, examine our mind, within our mind, so long as we remain in an ordinary state of existence, it is characterized by dualistic perceptions, dualistic experiences. Now within this dualistic experience and perceptions we must be able to seek some kind of seed which can give rise to non-dual wisdom, non-dual awareness. Therefore the initial stage of knowledge is inferential which is dualistic which is characterized by duality between subject and object. As you train your mind, as you constantly reflect on it, cultivate familiarity with that object then that duality, that subject-object duality will gradually diminish in its intensity and gradually it will lead you to a stage where your realization, your knowledge of that object becomes direct, intuitive and non-conceptual.

Also when we talk of non-dual awareness in the context of dualistic appearances or dualism, one must bear in mind there are many different meanings of the term. Dualistic appearance could be understood in terms of the multitude of conventional appearances or subject-object duality, separateness as being dualistic appearance or having generated an image through which one conceives an object, that image can be seen as dualistic appearance.

Similarly when we come across the term non-conceptuality, we should not have the notion that there is only a single meaning which is universal in every single context. This is not the case. Non-conceptuality will have different meanings in different contexts. For instance there is the non-conceptuality that is common to both Buddhist and non-Buddhist practices. There is a non-conceptual state, which is common to both the Lesser Vehicle practices and the Great Vehicle practices. There is a non-conceptual state, which is common to both Sutra and Tantra practices. There is a non-conceptuality, which is common to all four classes of tantra. There is a non-conceptual state, which is unique to Highest Yoga Tantra. Even within Highest Yoga Tantra there is a non-conceptual state which is common to both generation stage and completion stage practices. Within the completion stage as corresponding to the different levels of realization, there are different meanings of the non-conceptual state. One therefore should not have the notion that non-conceptuality means only one thing in all contexts (End of second day)

Day Three

Today we will be conducting the ceremony of enhancing the mind, which has been generated, the altruistic mind to attain Buddhahood for the sake of all sentient beings, the bodhicitta. In order to participate in this ceremony first of all visualize in front of yourself the Buddha Shakyamuni as depicted on the thangka behind me. Visualize the Buddha Shakyamuni surrounded by his seven main successors and also surrounded by the great Indian masters like the Six Ornaments and so on. Visualize him also surrounded by the great Tibetan masters of all four major traditions of Tibetan Buddhism and you, yourself being surrounded by all sentient beings. In all directions visualize the Directional Guardians who protect you and all sentient beings from obstacles that might interfere or hinder your generation of bodhicitta and participation in the ceremony of enhancing that generated mind. Imagine the lama conducting the ceremony as a messenger representing all the lineage masters of the past.

Focussing your attention towards all the sentient beings whom you have imagined as being all around you, reflect upon their fate that just like yourself they all have the innate desire to be happy and overcome suffering. But contrary to that innate desire they willingly engage in actions, which are detrimental, essential detrimental to their own happiness. They willingly accumulate factors, causes and conditions, which are potentially destructive and harmful to them. Whereas although it is happiness they seek, they avoid from engaging in actions, which would accumulate for them the causes, and conditions that give rise to the actual experience of happiness. So it is out of such ignorance that sentient beings willingly propel themselves in the vicious cycle of existence, life and death.

Reflect upon your own fate, thinking that today at this juncture I am in a position, although I myself am not free from cyclic existence but at least I am in a position to be aware of the situation. I also have the knowledge, the insight to seek the path which can led these sentient beings from the bondage of suffering. At this point it is my responsibility to insure that these sentient beings are shown the right path and enable them, at least encourage them to embark upon this spiritual path which eventually leads to their own liberation in the future. With such motivation look at the examples of the past great masters whom you have visualized in front of you. Focussing your attention on them think that just as these great masters of the past have engaged in the Bodhisattva Deeds and have worked only for the benefit of other sentient beings attaining great enlightenment so too will I follow their example. I will attain enlightenment for the sake of all. So with this kind of motivation and attitude we will proceed with the ceremony. We will perform recitations associated with the practice of the Seven Limbs and the verses we recite come from one of the aspirational prayers known as the Good Deeds. (Recitation of verses)

Next is making a request to the guru to conduct the ceremony of enhancing bodhicitta. This will be done on the basis of doing a recitation after me. This verse that you will recite after me states that just as the great masters and Buddhas of the past have first generated the altruistic aspiration to attain enlightenment for the sake of all sentient beings today I too shall follow in their footsteps. Please conduct the ceremony. (Recitation of verses)

Next is taking refuge. This is not a ceremony of the common practice of taking refuge but rather a practice of refuge that is uncommon to the practice of the Mahayana tradition. The meaning here is that one’s attitude for taking refuge is not just entrusting yourself under the care of the Three Jewels but reflecting upon one’s own Buddhanature, the potential that exists within all sentient beings which allows through individual initiative and effort to actualize all the great qualities of the Buddha’s mind and attain the state of Buddhahood, one seeks to emulate them. You should develop a sense of wishing to emulate their example that in order to fulfill the wishes of all sentient beings and work for their benefit, I shall attain the state of Buddhahood just as all the great masters of the past attained. With this type of attitude and motivation one takes refuge. Such a practice of refuge is said to be uncommon in that it distinguishes itself from the ordinary practice of refuge in three characteristics. The taking of refuge is motivated by working for the benefit of all sentient beings therefore the object of intention is all sentient beings. A person who takes such refuge their ultimate aim is to attain the fully enlightened state, not just liberation from cyclic existence. A person who undertakes such refuge is a being who has at least had some knowledge of the possibility of attaining a fully enlightened state. So with these three characteristics then this Mahayana refuge is said to distinguish itself from ordinary types of taking refuge.

The verses, which you will be reciting, the repetition of which constitutes the taking of refuge, begin with calling out for the attention of the Master. You then state that from now on until you attain the state of full enlightenment you will seek refuge in the fully enlightened Buddha. You then state that you will take refuge in the Supreme Dharma, which is the true cessation and the paths leading to such a state of cessation. One then states that from now on I will also take refuge in the Supreme Assembly, the assembly of the Sangha, particularly the Mahayana Sangha referring here to the assembly of Arya Bodhisattvas. Arya Bodhisattvas are beings who have not only realized genuine bodhicitta but also have attained direct realization of emptiness. This is the type of person we were speaking about yesterday, a type of person who has fully transcended all levels of dualistic appearances. For such practitioners in their realization of emptiness there is no appearance of a diversity of conventional phenomena nor is there a duality of subject and object nor is there a duality caused by a generated image of the object and not perceiving it directly. Such a person in their realization of emptiness is totally free from any level of dualistic appearances. (Recitation of verses)

After taking refuge we will again recite the verses of the Seven Limbed practice. (Recitation of verses)

We will now prepare our minds to generate bodhicitta. First reflect upon the sentient beings you have visualized around you and then focussing your attention on them, reflect on the fact that if you compare yourself to them you are both common and equal in having the instinctive desire to seek happiness and overcome suffering. Equally just as you both yourself and sentient beings have that innate wish, so do both of you have the natural right to fulfill that aspiration to enjoy happiness and to overcome suffering. Now from this point of view there is no difference whatsoever between oneself and others. The difference really lies in term of numbers, no matter how important and how precious one’s own well-being might be, if you compare it with the welfare of all other sentient beings who are limitless in number to the fate of a single sentient being, there is a vast difference in terms of numbers. In terms of having the wish to enjoy happiness and overcome suffering and in terms of having the natural right to fulfill those aspirations there is no difference. The difference lies in the number.

Secondly if we think deeply we will realize that if one were to give up the welfare of an infinite number of sentient beings for the sake of one single person that is quite an unwise action. Whereas to give up the well-being and happiness of a single person for the sake of countless numbers of other sentient beings is definitely a wise action and decision. Not only this even in reality in practical terms if a person indulges in the fulfillment of their own selfish ends and is totally oblivious to other sentient beings then in the end it is that person who will be the loser. On the other hand the person while being indifferent to their own welfare and needs and rather puts greater emphasis on the fulfillment of others’ welfare and works towards others’ benefit, that person’s own interests and needs will be fulfilled in the process. The fulfillment of one’s own wishes becomes a by-product and that is something, which is an observed fact.

Not only that there is something called in ordinary language luck. Whether or not a person irrespective of their level of knowledge, background, ability, wealth, position and so forth enjoys a happy life depends very much on the level of what we call luck the person has. This term luck although it sounds as if it is a meaningless term but it is not just a mere word but luck can not be understood only in terms of something like a fluke. In Buddhist terminology we call it merit and if you look at it from this point of view then we will begin to realize that what we call luck can not be simply dismissed. It must have some basis; it must have some sort of ground on which we can understand it. There must be some factors, which would provide some people with more luck than others less. This we call merit and merit is something that you can accumulate. Merit is something that can decrease or increase.

The fact that there is a tremendous difference in terms of the level of merit between different types of sentient beings or different humans even though they are suffering the same fate, tragic fate. For instance let us take the example of recent events inside Tibet. The overall situation is so tragic that all the people there are suffering the same fate. But even under such similar circumstances due to different levels of merit between different individuals, it does seem that some people suffered more than others did. Some people had comparatively happier and luckier life than others.

So in talking about luck and merit, it seems quite obvious that I seem to be a person who seems to have accumulated quite a good store of merit in my past lives so I consider myself a lucky person. But as for how lucky I will be in my future life I can’t say. In fact my merit is increasing so much that it is eating the hairs from my head!

When it comes to accumulating one’s own store of merit, one can say that there is no greater force than the cultivation of the altruistic mind. Even a slight generation, even a slight level of the altruistic mind, the generation of which is said to have tremendous power to increase one’s store of merit. This is something which one can see through one’s own experience in life but also is something that has been substantiated and repeatedly mentioned in many scriptures. The power and ability of the altruistic mind and good heart to increase great stores of merit has been emphasized and extensively mentioned in the scriptures. The altruistic mind and good heart are something that not only create immediate effects, positive effects like bringing about calmness and serenity in one’s mind but its effects can be maintained and experienced throughout many lifetimes. This is due to its power to increase the level of merit.

The preciousness of a good heart and altruism is something that I know from my own personal experience. When I talk of my experience I must tell you that I am a person who can not claim to have any high levels of spiritual realizations. I am a follower of the Buddha who has succeeded in not being just a disgrace to the Buddha and this is the level of my experience. But still I can state that as far my admiration and conviction in the preciousness and power of altruism and a good heart is concerned, even in my dreams from the depth of my heart I can always feel admiration towards the good heart and altruism. Also I have maintained that conviction in the power and preciousness therefore it enables me to increase the level of my merit. Sometimes when I think about that I feel myself to be very encouraged by the fact that I am born in a lifeform which is equipped with this wonderful human intelligence and capacity. This is so much so that it has the capacity to produce the good heart, this altruistic mind, a state of mind, which cherishes the welfare of other sentient beings. When I think in such terms sometimes I feel that the human mind is really a wonder because of this capacity. We are here and we have this opportunity to generate that mind and participate in a ceremony, which enhances it. It would be very good if you could realize the great fortune yourself in having this opportunity to not only generate and develop admiration for the altruistic mind and good heart. We also have the opportunity to try and at least simulate the experience and generate it.

As stated by one of the great masters that if one’s mind clear and sound and if one’s heart is good then all the spiritual paths, the grounds and levels that one attains will become good and virtuous. Now this quotation indicates the crucial importance of the good heart and the generation of the altruistic mind. Every human action and every human thought is somehow governed by our way of thinking. If we can train ourselves in generating the good heart as a primary motive of our every action then it will have the power to turn every action and every single word we utter into a virtuous act, into a positive and beneficial act. If you have this fundamental primary motive as the basis of your actions then every single word you utter will be virtuous, gentle and beneficial. Every movement you make every behavior that you adopt and every conduct you engage in will be virtuous, good and beneficial. Therefore what is crucial is to somehow exert all your effort into generating this