Friday, July 30, 2010

Universal Spirituality for Peace By S.N. Goenka - his address to the UN ten years ago.


U.N. Address

Universal Spirituality for Peace By S.N. Goenka

The following is the complete text of the address given by Mr. Goenka on Tuesday, 29 August 2000 in the United Nations General Assembly Hall to the participants of the Millennium World Peace Summit.
When there is darkness, light is needed. Today, with so much agony caused by violent conflict, war and bloodshed, the world badly needs peace and harmony. This is a great challenge for religious and spiritual leaders. Let us accept this challenge.
Every religion has an outer form or shell, and an inner essence or core. The outer shell consists of rites, rituals, ceremonies, beliefs, myths and doctrines. These vary from one religion to another. But there is an inner core common to all religions: the universal teachings of morality and charity, of a disciplined and pure mind full of love, compassion, goodwill and tolerance. It is this common denominator that religious leaders ought to emphasize, and that religious adherents ought to practice. If proper importance is given to the essence of all religions and greater tolerance is shown for their superficial aspects, conflict can be minimized.
All persons must be free to profess and follow their faith. In doing so, however, they must be careful not to neglect the practice of the essence of their religion, not to disturb others by their own religious practices, and not to condemn or belittle other faiths.
Given the diversity of faiths, how do we surmount the differences and achieve a concrete plan for peace? The Buddha, the Enlightened One, was often approached by people of different views. To them he would say, "Let us set aside our differences. Let us give attention to what we can agree on, and let us put it into practice. Why quarrel?" That wise counsel still retains its worth today.
I come from an ancient land that has given rise to many different schools of philosophy and spirituality over the millennia. Despite isolated instances of violence, my country has been a model of peaceful co-existence. Some 2300 years ago it was ruled by Ashoka the Great, whose empire extended from present-day Afghanistan to Bangladesh. Throughout his realm, this compassionate ruler caused edicts to be inscribed on stone, proclaiming that all faiths should be respected; and as a result, followers of all spiritual traditions felt secure under his sway. He asked people to live a moral life, to respect parents and elders, and to abstain from killing. The words in which he exhorted his subjects are still relevant today:
One should not honor only one's own religion and condemn other religions. Instead, one should honor other religions for various reasons. By so doing one helps one's own religion to grow and also renders service to the religions of others. In acting otherwise one digs the grave of one's own religion and harms other religions as well. Someone who honors his own religion and condemns other religions may do so out of devotionto his religion, thinking, 'I will glorify my religion'; but his actions injure his own religion more gravely. Concord is good. Let all listen and be willing to listen to the doctrines professed by others. (Rock Edict12)
Emperor Ashoka represents a glorious tradition of tolerant co-existence and peaceful synthesis. That tradition lives on among governments and rulers today. An example is the noble monarch of Oman, who has donated land for churches and temples of other faiths while practicing his own religion with all devotion and diligence. I am sure that such compassionate rulers and governments will continue to arise in future in many lands around the world. As it is said, "Blessed are the peacemakers, for they shall be called sons of God."
It is all too clear that the votaries of violence primarily hurt their own kith and kin. They may do so directly, through their intolerance, or indirectly, by provoking a violent response to their actions. On the other hand, it is said, "Blessed are the merciful, for they shall obtain mercy." This is the law of nature. It may equally be called the decree or way of God. The Buddha said, "Animosity can be eradicated not by animosity but only by its opposite. This is an eternal Dharma [spiritual law]." What is called Dharma in India has nothing to do with Hinduism, Buddhism, Jainism, Christianity, Islam, Judaism, Sikhism or any other "ism". It is this simple truth: before you harm others, you first harm yourself by generating mental negativity; and by removing the negativity, you can find peace within and strengthen peace in the world.

Peace of Mind For World Peace

Every religion worthy of the name calls on its followers to live a moral and ethical way of life, to attain mastery over the mind and to cultivate purity of heart. One tradition tells us, "Love thy neighbor"; another says, Salaam walekum - "May peace be with you"; still another says, Bhavatu sabbamangalam or Sarve bhavantu sukhinah - "May all beings be happy." Whether it is the Bible, the Koran or the Gita, the scriptures call for peace and amity. From Mahavir to Jesus, all great founders of religions have been ideals of tolerance and peace. Yet our world is often driven by religious and sectarian strife, or even war - because we give importance only to the outer shell of religion and neglect its essence. The result is a lack oflove and compassion in the mind.
Peace in the world cannot be achieved unless there is peace within individuals. Agitation and peace cannot co-exist. One way to achieve inner peace is Vipassana or insight meditation - a non-sectarian, scientific, results-oriented technique of self-observation and truth realization. Practice of this technique brings experiential understanding of how mind and body interact. Everytime negativity arises in the mind, such as hatred, it triggers unpleasant sensations within the body. Every time the mind generates selfless love, compassion and good will, the entire body is flooded with pleasant sensations. Practice of Vipassana also reveals that mental action precedes every physical and vocal action, determining whether that action will be wholesome or unwholesome. Mind matters most. That is why we must find practical methods to make the mind peaceful and pure. Such methods will amplify the effectiveness of the joint declaration emerging from this World Peace Summit.
Ancient India gave two practices to the world. One is the physical exercise of yoga postures (Asanas) and breath control (Pranayama) for keeping the body healthy. The other is the mental exercise of Vipassana for keeping the mind healthy. People of any faith can and do practice both these methods. At the same time, they may follow their own religions in peace and harmony; there is no necessity for conversion, a common source of tension and conflict.
For society to be peaceful, more and more members of society must be peaceful. As leaders, we have a responsibility to set an example, to be an inspiration. A sage once said, "A balanced mind is necessary to balance the unbalanced mind of others."
More broadly, a peaceful society will find a way to live in peace with its natural setting. We all understand the need to protect the environment, to stop polluting it. What prevents us from acting on this understanding is the stock of mental pollutants, such as ignorance, cruelty or greed. Removing such pollutants will promote peace among human beings, as well as a balanced, healthy relationship between human society and its natural environment. This is how religion can foster environmental protection.

Non-Violence: the Key to a Definition of Religion

There are bound to be differences between religions. However, by gathering at this World Peace Summit, leaders of all the major faiths have shown that they want to work for peace. Let peace then be the first principle of "universal religion". Let us declare together that we shall abstain from killing, that we condemn violence. I also urge political leaders to join in this declaration, given the key role they play in bringing either peace or war. Whether or not they join us, at least let us all make avow here and now: instead of condoning violence and killing, let us declare that we unconditionally condemn such deeds, especially violence perpetrated in the name of religion.
Certain spiritual leaders have had the sagacity and courage to condemn violence committed in the name of their own faith. There may be different philosophical and theological views of the act of seeking forgiveness or regretting past violence and killing; but the very acknowledgment of violence performed in the past implies that it was wrong and that it will not be condoned in future.
Under the aegis of the United Nations, let us try to formulate a definition of religion and spirituality highlighting non-violence, and refusing to countenance violence or killing. There would be no greater misfortune for humanity than a failure to define religion as synonymous with peace. This Summit could propose a concept of "universal religion" or "non-sectarian spirituality", for endorsement by the U.N.
I am sure that this Summit will help focus the world's attention on the true purpose of religion:
Religion sets us not apart;
it teaches peace and purity of heart.
I congratulate the organizers of this historic Summit for their vision and efforts. And I congratulate the religious and spiritual leaders who have had the maturity to work for reconciliation, giving hope to humanity that religion and spirituality will lead to a peaceful future.
May all beings be free from aversion and be happy.
May peace and harmony prevail.

North American Kagyu Monlam Torma Preparation (Video)

This informal short film (in 4 parts), chronicles the NAKM torma preparation in July 2010. Edited by Peter Elias and Yeshe Wangmo.











Thursday, July 29, 2010

B. Alan Wallace on the Pursuits of Understanding, Happiness

In this video, "B. Alan Wallace on the Pursuits of Understanding, Happiness," Dr. Wallace offers a teaching on the intertwined interrelationships of our everyday and true sources of happiness, the nature of the pursuit of understanding, interdependence, ethics and other key topics as they relate to the central ideas of Buddhism.


B. Alan Wallace comments on the universal message of the Pursuits of Understanding, Happiness and Virtue, from the Buddhist perspective. Explaining the interdependence of these three pursuits, he says that one cannot find the happiness that arises from within, without understanding one's own nature and place in the world. Likewise, one cannot find happiness and understanding without living virtuously.


Sunday, July 25, 2010

Milarepa Initiation With Kyabje Lama Zopa Rinpoche

Milarepa Initiation: "Milarepa Initiation and Retreat
September 2 - 5, 2010 With Kyabje Lama Zopa Rinpoche"



On the Road with Kyabje Lama Zopa Rinpoche

























http://www.mandalamagazine.org/category/on-the-road/


Introducing Life on the Road with Lama Zopa Rinpoche


Posted in Life on the Road with Lama Zopa Rinpoche on March 29th, 2010 by Carina Rumrill

Welcome to this special new feature of the Mandala website, our first blog: Life on the Road with Lama Zopa Rinpoche.

FPMT’s CEO, Ven. Roger Kunsang, is on the road with Lama Zopa Rinpoche most of the year serving as Rinpoche’s tireless attendant, a post he’s kept since 1986. We at FPMT International Office keep up daily with Ven. Roger through email, Skype and phone. We are fortunate to receive many inspiring stories, updates and anecdotes from Ven. Roger as he accompanies Rinpoche around the world. Further, anyone fortunate enough to attend to Lama Zopa Rinpoche invariably emerges with amazing stories of a true bodhisattva in action.

And now, through this blog, we’ll be able to share these communications with you.
As Ven. Roger’s schedule and time are unpredictable, we can’t promise he’ll be posting regularly. But we can promise, when he does, you’ll be afforded a rare glimpse into the FPMT organization, as well as the daily life of our precious spiritual director, Lama Zopa Rinpoche. When Ven. Roger isn’t available, we’ll post stories from Rinpoche’s other attendants as well as little gems from Rinpoche’s house in California.

Thanks for reading and enjoy!
The Mandala team


















Training the Mind in Loving-kindness and Compassion -- The Bodhisattva Vow - Thrangu Rinpoche

Karma Triyana Dharmachakra -- Tibetan Buddhism -- Training the Mind in Loving-kindness and Compassion -- The Bodhisattva Vow

Tuesday, July 13, 2010

The 27th Kagyu Monlam ~ Bodh Gaya Bihar India

Words of Wisdom from Lama Tsultrim #166


Words of Wisdom from Lama Tsultrim #166


With a loving mind, cherish more than a child
The hostile gods and demons of apparent existence,
And tenderly surround yourself with them.
Nourish them always with warm flesh and blood.
With the hook of love and compassion,
Befriend them and never dismiss them.
If, with pure noble thought and enlightened resolve,
You connect them to the sacred Dharma
And they are freed and established in happiness,
Then you, my child, whoever you are,
Will be my inseparable friend.

-Machig Labdron

Monday, July 12, 2010

Awakening Wisdom & Compassion with Jetsun Khandro Rinpoche

Awakening Wisdom & Compassion with Jetsun Khandro Rinpoche

Awakening Wisdom & Compassion with Jetsun Khandro Rinpoche

July 30 – August 1, 2010


The practice of lojong, or mind training, is a traditional Tibetan Buddhist means to generate compassion and loosen the fixation of ego.
According to the Buddhist tradition our basic being is joyful, open, and compassionate. But how do we access these inherent qualities? In this rare weekend with renowned master Jetsün Khandro Rinpoche we will learn practical means for training our mind through the practice of lojong, or “mind training.” This practice consists of contemplating a series of profound yet accessible slogans which undercut our self-centered orientations and expose our open, boundless hearts. Training in these slogans has a direct impact on our everyday lives, giving us the strength to be courageously loving in a world so in need of our help. Both new and long-time practitioners are welcome.

Her Eminence Mindrolling Jetsun Khandro Rinpoche, holder of both the Nyingma and Kagyu lineages, is one of the most revered and inspiring Tibetan masters teaching today. Rinpoche has been teaching internationally for over seventeen years and is renowned for her warmth, humor, and direct teaching style. She is fluent in English and has a keen understanding of the needs of Western students. Author of This Precious Life: Tibetan Buddhist Teachings on the Path to Enlightenment, Rinpoche is also actively involved in numerous charitable projects and the preservation and flourishing of the dharma. The North American seat of her Mindrolling lineage is the Lotus Garden Retreat Center, which Rinpoche established in Virginia in 2003.

2010 North American Kagyu Monlam

2010 North American Kagyu Monlam

https://www.kagyu.org/monlam/index.php

The first North American Kagyu Monlam commences tomorrow, and the teachings will be webcast live!

His Holiness Karmapa has dedicated his leadership and responsibility to engaging people from around the world to come together and pray for universal peace. As an extension of theKagyu Monlam held annually in Bodhgaya, India the first North American Kagyu Monlam provides people of the world an opportunity to generate loving-kindness and compassion through aspirational prayers.

“Kagyu Monlam is an avenue whereby we can spread, at times of great need, the genuine spirit of love and compassion to all the people of the world, like a great ripple, first in Bodhgaya, then in Bihar, and so on. As we continuously offer these prayers for world peace, it is our intention and our wish that peace and happiness extend to all.”
— His Holiness the 17th Gyalwang Karmapa



Mangala Shri Bhuti -- a Tibetan Buddhist organization founded by the Venerable Dzigar Kongtrul Rinpoche

Going on this week in Boulder currently - teachings on the lojong prayer meditation 'The Eight Versus of Thought Transformation":

Nyingma Summer Seminar 2010

The Three Yanas and Mind Training: The Eight Verses of Langri Thangpa
July 10-18
Phuntsok Choling, Ward, CO

During the Mahayana section of this year's seminar, Rinpoche will give the transmission and commentary for The Eight Verses of Training the Mind, by the Kadampa master Geshe Langri Thangpa (1054-1123). Of this pithy text, which falls under the class of lojong, or “mind transformation,” teachings, the great Sharawa said, “Whether or not you like this teaching, it is one you can only dispense with if you don’t want to attain Buddhahood.”

The Eight Verses of Training the Mind

1. By thinking of all sentient beings

As more precious than a wish-fulfilling jewel

For accomplishing the highest aim,

I will always hold them dear.

2. Whenever I’m in the company of others,

I will regard myself as the lowest among all,

And from the depths of my heart

Cherish others as supreme.

3. In my every action, I will watch my mind,

And the moment destructive emotions arise,

I will confront them strongly and avert them,

Since they will hurt both me and others.

4. Whenever I see ill-natured people,

Or those overwhelmed by heavy misdeeds or suffering,

I will cherish them as something rare,

As though I’d found a priceless treasure.

5. Whenever someone out of envy

Does me wrong by attacking or belittling me,

I will take defeat upon myself,

And give the victory to others.

6. Even when someone I have helped,

Or in whom I have placed great hopes

Mistreats me very unjustly,

I will view that person as a true spiritual teacher.

7. In brief, directly or indirectly,

I will offer help and happiness to all my mothers,

And secretly take upon myself

All their hurt and suffering.

8. I will learn to keep all these practices

Untainted by thoughts of the eight worldly concerns.

May I recognize all things as like illusions,

And, without attachment, gain freedom from bondage.

The Nyingma Summer Seminar is a nine-day public program of study and practice that introduces the progressive stages of the path, which can be categorized into the three yanas or vehicles: the Hinayana, Mahayana and Vajrayana.

During this program, Rinpoche will conduct refuge and bodhisattva vow ceremonies. The refuge ceremony will held the afternoon of July 11th and the bodhisattva vow ceremony will be the morning of July 12th. If you are interested in taking either of these vows for the first time, please email Bob Reid.

Price: $375


REGISTRATION AND PROGRAM INFORMATION


Friday, July 9, 2010

The Siddhartha School in Stok, Ladakh ("Little Tibet")

One of my preceptors, Khen Rinpoche Kachen Lobzang Tsetan's initiatives in his native Ladakh region of northern India. This region is also known as "Little Tibet" as the population are ethnically and culturally Tibetan.

Wednesday, July 7, 2010

John Lundberg: 'Divinely Inspired' Young Tibetan Sings World's Longest Poem (VIDEOS)

Sent to me by Ven. Tenzin Namsel:

John Lundberg: 'Divinely Inspired' Young Tibetan Sings World's Longest Poem (VIDEOS)

A 20-year-old Tibetan named Sitar Doje is garnering attention for being the youngest known performer of the world's longest poem: a thousand-year-old and one-million-line Tibetan epic known as the "King Gesar" poem. How could such a young man possibly remember a million line poem? Would you believe that he ate it? Symbolically, of course.

Doje says that when he was just 11, he was summoned by King Gesar himself in a dream: "I dreamed I was taken to the tent of King Gesar, on a grassland I'd never been to. Someone said, in Tibetan, 'Yes, he's the person we're looking for' and forced a huge pile of books into my mouth."

The next morning, Doje felt like he was choking on the books that he'd "eaten," and that day, in the middle of class, he began singing uncontrollably. He continued for hours. His classmates, he says, "were all stunned and said I was crazy." Doje's teacher recognized the song as the King Gesar epic and recorded it, and Tibet's cultural bureau has since published 30 recordings of him singing. Doje, from a poor village in Tibet, claims that before the dream he had never heard of King Gesar.

Stories of the half man/half god Gesar from the 11th century are common throughout Tibet and parts of China. He is remembered as a great warrior for the weak against the powerful, and as a unifier of tribes. His stories, as was long the case with the ancient Greek epics, are recounted orally, and they play a key cultural role for many Tibetans. For a thousand years, the Gesar poem has taught listeners about Tibet's history, morality, religion and traditions. Here's an excerpt from a written translation by Douglas J Penick:

There, descending on this perfumed bridge of smoke and longing,
Swirling and roaring in the smoke clouds, as in a gathering storm,
Surrounded by a host of mounted Drala and Werma warriors,
Whose golden armor and steel sword blades glitter like lightning,
Ride the great and ever-youthful conqueror
Gesar, King of Ling, Lord of the four kinds of warrior,
Destroyer of the four great demons who enslave men's minds.
He rules over the high snow mountains and the rolling plains.
He conquers fear, doubt, corruption and deceit in the hearts of men,
And is the great friend and protector of the life of all.

His reddish-brown face is implacable and his dark eyes fathomless.
His ferocious tiger smile is enticing.
His crystal helmet blazes like the sun.
His silver shield shines like the moon.
His chain-mail armor glitters like the stars.
He wears a tiger-skin quiver and his arrows are lightning itself.
His leopard-skin bow case holds the black bow of the north wind.
His sharp crystal sword is the invincible wisdom of spontaneous liberation.
With his right hand, he raises a terrifying whip that slashes through
all deceptions,
And with his left, he raises a victorious banner the color of the dawn.
With saddle and bridle of pure white jade, he rides the miracle horse,
Kyang Go Karkar, who is the power of confidence, the wind of winds.

There are an estimated 150 Gesar storytellers alive today. Some use bronze mirrors, sound effects and facial expressions, while others use instruments and improvised singing. Many of the storytellers were illiterate when they were inspired to begin singing the poem.

Now that he's begun, Doje claims that he could sing the epic endlessly.

You can watch clips of Tibetans singing about Gesar below.





Gaden Shartse Cultural Foundation

Gaden Shartse Monastic Tour: Introduction from BlueDot Productions on Vimeo.

Monday, July 5, 2010

Cultivating concentration - The Five Absorption Factors


YouTube - sravastiabbey's Channel
From: sravastiabbey | June 16, 2010 |
Bodhisattva Breakfast Corner with Bhikshuni Thubten Chodron
Cultivating concentration - The Five Absorption Factors

Live Webcasts | The Office of His Holiness The Dalai Lama



Live Webcasts | The Office of His Holiness The Dalai Lama: "Ceremonies to honor His Holiness the Dalai Lama on the occasion of his 75th birthday. There will be traditional Tibetan songs and dances and many of the speeches will be in Tibetan language. Webcast will start at approximately 9:00am Indian Standard Time (GMT 5.30).

Venue: Main Tibetan Temple, Dharamsala, India
Date: Tuesday 6th July 2010
Time: 09:00"

Renunciation by Tsenshab Serkong Rinpoche

Renunciation by Tsenshab Serkong Rinpoche: "Renunciation

By Tsenshab Serkong Rinpoche at New Delhi, India December 1979 (Last Updated
Apr 7, 2010)"

Tsenshab Serkong Rinpoche (1914-83) was born in southern Tibet. His father was one of Tibet's outstanding masters, Serkong Dorje Chang, and was said to be the incarnation of Marpa the translator; his mother was said to be the incarnation of Marpa's wife Dagmema; and Rinpoche was said to be the incarnation of Marpa's son Darma Dode. In 1959 he was the highest incarnate lama of the Ganden Jangtse Monastery and was the only one of His Holiness the Dalai Lama's seven spiritual assistants to escape from Tibet. Renowned as a master of both sutra and tantra, Rinpoche gave this teaching at Tushita Mahayana Meditation Centre on December 7, 1979. It was translated by Dr. Alex Berzin.

First published in Teachings at Tushita, edited by Nicholas Ribush with Glenn H. Mullin, Mahayana Publications, New Delhi, 1981. Now appears in the 2005 LYWA publication Teachings From Tibet.

Dharma protects us from suffering

The Sanskrit word Dharma [Tib: chö] means to hold, or uphold. What is it that Dharma upholds, or maintains? It is the elimination of suffering and the attainment of happiness. Dharma does this not only for us but for all other sentient beings as well.

The sufferings we experience are of two types: those immediately visible to us as humans and those we cannot see without psychic powers. The former include the pain involved in the birth process, the unpleasantness of occasionally becoming sick, the misery experienced by growing old and aging, and the terror of death.

The sufferings that come after death are not visible to an ordinary person. We might think that when we die we will probably be reborn as a human being. However, this is not necessarily the case. There is no logical reason for us to assume that such an evolution will occur. Nor is it the case that after we die we will not take rebirth at all.

As for the particular type of rebirth we will take, this is very difficult to predict; it’s not within our present sphere of knowledge. If we generate positive karma during this life, it will naturally follow that we will take happy forms of rebirth in the future. Conversely, if we create mostly negative karma, we will not take a happy rebirth but experience great difficulties in lower states of being. This is certain. That’s the way rebirth works. If you plant a wheat seed, a wheat plant grows; if you plant a rice seed, a rice plant is produced. Similarly, if you create negative karma, you’re planting the seeds of rebirth in one of the three lower states as a hell being, a hungry ghost or an animal.

Although the sufferings of the hell beings and hungry ghosts may be invisible to us, we can see those of the animals with our own eyes. If we wonder what it would be like if we ourselves were to be reborn as animals, we can just look at those around us and imagine what it would be like to be in their condition. Dharma is that which holds us back and protects us from experiencing the suffering of the three lower realms.

However, the entire wheel of rebirth, the whole of cyclic existence, is in the nature of suffering. Dharma safeguards us from all of it. Moreover, the Mahayana Dharma, the teachings of the great vehicle, protects not only ourselves but also all other living beings.

In Buddhism, we hear a lot about the Three Jewels of Refuge—Buddha, Dharma and Sangha. The first of these includes all the fully enlightened beings who teach the Dharma. For us, Buddha Shakyamuni, who first turned the wheel of Dharma at Sarnath by teaching the four noble truths, is the most significant. The last of these four truths—the truth of the path—is the Dharma that we must practice in order to achieve liberation. This is the refuge object called the Dharma jewel.

The cause of suffering

Dharma practice entails two things: recognizing and eradicating the root of samsaric suffering. What is the root of cyclic existence? It is the grasping at a truly existent self and at truly existent phenomena. Therefore, we need to develop revulsion for this grasping that brings us all our suffering and an understanding of the antidote to it. The antidote to grasping at true existence is the wisdom realizing selflessness; a deep understanding of selflessness will liberate us from suffering.

The sufferings we experience in cyclic existence are caused by the karma created by our acting under the influence of the delusions. When we understand this, we aspire to obtain the antidote to self-grasping. Why have we not yet developed this antidote in our mind stream; why don’t we understand selflessness? One reason is that we are not sufficiently aware of impermanence and death.

Contemplating impermanence and death

The only possible outcome of birth is death. We are inevitably going to die. There has never been a sentient being whose life did not end with death. People try many methods to prevent death from occurring, but it’s impossible. No medicine can cure us of death.

But just thinking “I’m going to die” isn’t really the correct way to contemplate death. Of course, everybody is going to die, but merely recalling this fact is not very powerful. It is not the proper method. Similarly, just thinking of the fact that our body is constantly disintegrating and deteriorating and will eventually fail is also not enough. What we have to think about is how to prevent all this from happening.

If we think about the fear that we’ll experience at the time of death and how to eliminate it, our meditation on death will be effective. People who have accumulated much negative karma during their lives become very frightened at the time of death. They cry, drool, excrete into their clothing and are completely overwhelmed—clear signs of the fear and suffering that occur at death because of negative actions created during life.

Alternatively, if during our lifetime we refrain from committing negative actions, death will be very easy to face. Death can be a joyous experience, like that of a child coming home. If we have purified ourselves, we can die happily. By abstaining from creating the ten non-virtuous actions and cultivating their opposites, the ten virtues, our death will be easy and, as a result, we won’t have to experience rebirth in conditions of suffering. We will be assured of rebirth in more fortunate states.

If we plant seeds of medicinal plants, we get trees with medicinal powers; if we plant seeds of poisonous trees, we get poisonous fruit. Similarly, if we plant the seeds of virtuous actions on our consciousness, we will experience happiness in future rebirths; we will experience good fortune, both mentally and physically. This basic Dharma teaching of avoiding the ten non-virtuous deeds and cultivating the ten virtues is given not only in Buddhism but also in many other religions.

If simply thinking “I’m going to die” is not very beneficial, how then should we contemplate death and impermanence? We should think, “If I have created any of the ten non-virtuous actions, when I die I will have to face great fear and suffering and will be reborn into unimaginable misery. If, on the other hand, I have created virtue, when I die I will not experience much fear or suffering and will be reborn into a fortunate state.” That is the correct way to think about death.

This meditation is not thinking gloomily and pessimistically, “I’m going to die and there’s nothing I can do about it,” but rather contemplating intelligently, “Where will I go after death? What sort of causes have I created? Can I make my death a happy one? How? Can I make my future rebirths happy? How?”

When contemplating future rebirths we should remember that there is no place in cyclic existence that is reliable. No matter what body we obtain, it must eventually pass away. We read accounts of people who have lived for a hundred or even a thousand years, but no matter how fantastic their stories, they have all had to die. All samsaric bodies are subject to death.

Moreover, there is no place to which we can run to escape death. No matter where we are, when the time comes, we’ll have to die. At that time, no amount of medicine, mantra or practice will help. Surgery can cure certain diseases, but it can’t prevent death.

No matter what type of rebirth we gain, it will be subject to death. The process is ongoing. Contemplating the long-range effects of our actions and the continuity of the process of birth, life, death and rebirth will help us generate much positive karma.

Even though we sometimes plan to practice the Dharma, we usually plan to do so tomorrow or the day after. However, we can’t tell when we’re going to die. If we were guaranteed a hundred years to live, we’d be able to plan our practice long-range, but we have not the slightest certainty of when we’re going to die. Therefore, it’s very foolish to put our practice off. Some people die in the womb before they’re even born; others die as small babies before they’ve even learned to walk. There’s no logic in thinking that we’re going to live long.

Furthermore, our body is very fragile. If it were made of stone or iron we could be excused for thinking that it was very stable, but we can easily see that it’s very weak and liable to go wrong at any moment. It’s like a delicate wrist-watch made of countless tiny, fragile parts. Our body is not to be trusted. And there are many circumstances that can cause our death: food that has become poisonous, the bite of a small insect or the prick of a tiny thorn. Such seemingly insignificant conditions can kill us. Even the food and drink we ingest to extend our life can become the circumstances that end it. There’s no certainty as to when we’ll die or what will cause our death.

Even if we feel certain that we’ll live a hundred years, many of those years have already passed and we haven’t accomplished much. We approach death like somebody asleep in a railway carriage, constantly getting closer and closer to the destination but unaware of the process. Of course, there’s nothing we can do to stop it. We just constantly get ever-closer to death.

No matter how much money, jewelry, houses or clothes we accumulate in life, it makes no difference whatsoever at the time of death. When we die, we go to the next life empty-handed; we cannot take even the tiniest material object with us. Even our body must be left behind; our mind and body separate and our mind goes on alone.

If at death we have to leave our body, our friends and all our possessions, what, then, accompanies our consciousness at that time? Is there anything that can go with it to the next life? Yes, there is. When we die, the karmic imprints that we have accumulated during our life accompany our consciousness.

Creating positive and negative karma

If we have created any of the ten non-virtuous actions, a negative karmic debt accompanies our mind-stream as it evolves into the future rebirth. By killing other beings, stealing others’ possessions or indulging in sexual misconduct, we leave karmic imprints of these negative physical actions on our consciousness. By lying, slandering other people and causing disunity among them, gossiping or speaking harshly, harming others with words, we leave karmic imprints of these negative verbal actions on our consciousness. By harboring covetous thoughts, wishing to have the possessions of others; generating ill-will towards others, wishing them harm; or holding distorted views, such as “there are no past or future lives,” “there’s no such thing as cause and effect” or “there’s no such thing as refuge,” we leave karmic imprints of these negative mental actions on our consciousness. All these negative karmic debts travel with and direct our mind into future rebirths.

The reverse is also true. If we turn away from negativity and create virtuous actions of body, speech and mind, the karmic seeds of these positive actions also travel on our mind-stream and produce better circumstances in our future lives.

If we really think about the situation we’re in we’ll resolve to try to generate positive karma and eliminate its opposite in whatever way we can. In other words, we should try to create as little negativity as possible and purify the seeds of past negative actions so that not even the smallest karmic debt remains to be repaid in our future lives.

We also need to look at the kinds of result that can happen within the law of cause and effect. For example, there’s the story of a person who had many good qualities but was harsh in his speech. Once he abused another person by saying, “You talk like a dog.” As a result, he himself was reborn as a dog five hundred times. Seemingly small negative actions can bring devastating effects.

Similarly, however, small positive actions can also produce great results. For example, there’s the story of the young child who made a humble offering to the Buddha and as a result was reborn as the great king Ashoka, who built thousands of stupas and performed countless other sublime activities.

Developing renunciation

Contemplating the various non-virtues we have committed and their results is a very effective way of ensuring our welfare and happiness. When we think of the suffering we ourselves will have to bear as a result of our negativities, we’ll give birth to the strong, indestructible wish not to have to experience all this misery and will have developed what is called renunciation.

Acquainting ourselves with this type of thinking is itself a form of meditation—analytical meditation. First we develop mindfulness of our own suffering; then we extend this mindfulness to the suffering of all other sentient beings. Considering deeply how all beings want to be completely free of all suffering but are caught in a net of suffering from which they cannot escape leads to compassion.

If we don’t develop the wish to be free from all our own suffering, how can we develop the wish for others to be free from theirs? We can put an end to our own suffering, but this in itself is not ultimately beneficial. We need to extend this wish to all living beings, who also desire happiness. We can train our mind to develop the wish for all sentient beings to be completely parted from their sufferings. This is a much wider and more beneficial way of thinking.

Why should we concern ourselves with the suffering of other living beings? It’s because we receive so much from others: the milk we drink comes from the kindness of others, the warm clothing that protects us from the wind and cold, the house we live in, the money we receive, our precious human body—all these things come from the kindness of others; the list is endless. However, just these few examples should be enough to show us why we should try to find a method that can eliminate the suffering of all the kind mother sentient beings.

No matter what kind of practice we do—the recitation of mantras, any other kind of meditation, whatever it is—we should always do it with the thought, “May this benefit all living beings.” Not only will this help others; it will naturally benefit us as well. Ordinary life situations can give us an appreciation of this: somebody who is very selfish and always works for his or her own gain is never really liked by others whereas somebody who is very kind and always helping others is usually very popular.

The thought we must develop in our mind stream is, “May all beings be happy and may none of them suffer.” We should try to incorporate this thought into our own thinking by remembering it again and again. This will be extremely beneficial. Those who in the past developed this thought are now great buddhas, bodhisattvas or saints; all the truly great people of the world based their lives upon it. How wonderful it would be if we could try to generate this thought within ourselves.

Q. Are we advised not to defend ourselves when somebody tries to harm us?
Serkong Rinpoche. That question introduces a very extensive subject. If somebody hits you over the head with a stick, the best response is to meditate that you experienced this because of your own past negative actions. Think how this person is allowing that particular karmic debt to ripen now rather than at some future time. You should feel gratitude that this person has eliminated that negative karmic debt from your mind stream.

Q. What if somebody attacks my wife or child, who are under my protection? Should I not defend them? Would it be negative to do so?
Serkong Rinpoche. As it is your duty to protect your wife and child, you must try to do so as skillfully as possible. You have to be clever. The best way to protect them is without harming their attacker. In other words, you have to find a method of protecting them whereby you do not inflict any harm.

Q. He can he harm my children but I cannot harm him? Is it not our duty to defend our children against barbarous and cruel acts? Should we just lay down our lives?
Serkong Rinpoche. In order to handle this situation skillfully you need a great deal of courage. There’s a story about a previous life of the Buddha in which he was a navigator who went to sea with a group of five hundred people in search of buried treasure. One of these people had very greedy thoughts of murdering all the others and stealing the jewels for himself. The bodhisattva navigator became aware of the man’s intentions and thought it incorrect to let a situation develop where one man killed five hundred. Therefore, he developed the courageous thought of saving the five hundred by killing this one man, willingly accepting upon himself the full responsibility of killing. If you are willing to be reborn in hell in order to save others, you have a greatly courageous thought and can engage in these acts, just as the Buddha himself did.

Q. Under such circumstances, is killing still considered to be a negative action?
Serkong Rinpoche. Nagarjuna says in his Friendly Letter that if one commits negativity in the name of protecting one’s parents, children, Buddhism or the Three Jewels of Refuge, one will have to experience the consequences. The difference is in whether or not you are aware of the consequences and are willing to take them upon yourself in order to selflessly protect your wife and child. If you harm the enemy, you are going to experience a suffering rebirth. However, you should be willing to face this by thinking, “I will take that suffering on myself so that my wife and child don’t suffer.”

Q. Then according to Buddhism it would still be a non-virtuous act?
Serkong Rinpoche. Protecting your wife and child is virtuous but harming your enemy is not. You have to be willing to accept the consequences of both actions.

Q. You said that those who create negative karma will suffer in the future but those who do good will experience happiness. Can these good actions lead to complete liberation, in the sense of not having to experience rebirth?
Serkong Rinpoche. If you want to gain complete liberation from cyclic existence, you have to follow the teachings of the Buddha completely and precisely. If you do so correctly, liberation from cyclic existence is definitely possible.